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A DIALOGUE 

OR 


THIRD CONFERENCE BETWEEN SOME YOUNG MEN BORN 
IN NEW ENGLAND, AND SOME ANCIENT MEN WHICH 
CAME OUT OF HOLLAND AND OLD ENGLAND, 

« • '' • V ... *'t ,: 1 

CONCERNING N 


THE CHURCH AND THE GOVERNMENT THEREOF. 

BY 

WILLIAM BRADFORD, 

GOVERNOR OF NEW PLYMOUTH. 


EDITED, WITH A PREFACE AND NOTES, 


By CHARLES DEANE. 




















































































































A DIALOGUE 


OR 


THIRD CONFERENCE BETWEEN SOME YOUNG MEN BORN 
IN NEW ENGLAND, AND SOME ANCIENT MEN WHICH 
CAME OUT OF HOLLAND AND OLD ENGLAND, 


CONCERNING 


THE CHURCH AND THE GOVERNMENT THEREOF. 


BY 

WILLIAM BRADFORD, 

GOVERNOR OF NEW PLYMOUTH. 


EDITED, WITH A PREFACE AND NOTES, 

By CHARLES DEANE. 


gteprinteb from tire |)roccebin:gs of tire $$tass»tfni»etts Historical Hotictjr. 

■fziz 

BOSTON: 


PRESS OF JOHN WILSON AND SON. 



EDITORIAL PREFACE. 


The author of this Dialogue was William Bradford, for 
many years governor of the colony of New-Plymouth, and 
author of the History of Plymouth Plantation, published for 
the first time, by the Massachusetts Historical Society, in 
1856. The original manuscript, written in the beautiful hand 
of Governor Bradford, in a small volume, five inches by three 
in size, of about one hundred and fifty pages, is in the Library 
of the Historical Society. 

This, it will be seen, is styled the “ third conference.” 

The first Dialogue, or Conference, was held or written in 
1648, and relates chiefly to the views of the Separatists ; and 
gives a most interesting and valuable sketch of those who 
were early and prominently engaged in the religious move- 
ment which marked the rise of that sect, with many of whom 
Bradford was personally acquainted. A few leaves only of the 
original manuscript of the first conference are extant, and 
these are in the Library of the Historical Society. The whole, 
however, was copied by Secretary Morton into the records of 
the Plymouth Church, and was printed for the first time by 
Dr. Young, in his Chronicles of the Pilgrims, in 1841. In a 
note at the conclusion of the Dialogue, Dr. Young says, “ Brad- 
ford continued this Dialogue in two other parts ; one of which 
I have had in my possession, written with his own hand. 
The title is as follows : 6 A Dialogue or 8d Conference,’ ” 
Ac., citing in full the title of the volume we here publish. 
As to the second conference, I have never seen it, nor any 
reference to it. 



.\V 

This Third Conference, as will be seen by the title, relates 
to “ The Church and the Government thereof.” The date, 
“ 1652,” on the first leaf of the book, probably indicates the 
year in which it was written. Though this must be regarded 
as mainly an ecclesiastical discussion, it cannot be wholly 
devoid of interest and value in an historical point of view. 
Correct opinions on this subject were considered as of the first 
importance by our* Pilgrim ancestors ; and a knowledge of 
what one, with the experience, position, and character of Gov- 
ernor Bradford, thought and felt concerning the religious sects 
of his own day, will not be regarded with indifference by 
any student of our early history. Bradford was sweet-tem- 
pered and heavenly-minded in his youth. Forming his 
religious opinions at an early age, the sincerity of his con- 
victions was soon put to the test. The singular purity of 
his character received its seal in the ordeal of persecution 
through which he passed. He well knew what it meant to 
be compelled to leave his native land and the associations 
there dear to him, that he might worship God according to 
the dictates of his conscience. A firm opponent of all religious 
hierarchies and spiritual domination, he belonged to that sect 
of Christians sometimes nicknamed “ Brownists,” which had 
wholly separated from the Church of England. Brought up 
under the teachings of the famous Robinson (who, though a 
rigid Separatist at first, so far modified his views as to admit 
that good men might be found in all the reformed commun- 
ions), Bradford became a man of large and generous views, 
singularly forgiving, and tolerant in his judgment of others. 
In treating of the Papists, his language may seem severe : he 
has no qualifying words ; but probably his estimate of that 
stupendous hierarchy would not differ materially from that of 
the great body of Protestants to-day throughout the world, — 
and he cites abundant authority for his historical statements. 

Congregationalism was the central thought which animated 
the minds of the Pilgrims, and around which clustered their 


V 


hopes of securing a pure faith and worship. Firm in his convic- 
tions of the validity of that form of church government, Brad- 
ford ably defends it throughout this little treatise, as agreeing 
alike with the Word of God, and with the examples of the first 
Christians. The Protestant doctrine of the Sufficiency of the 
Scriptures is laid down at the beginning of the Dialogue, as a 
starting point in the discussion. 

Under the head of “ The Independent or Congregational 
way,” in which body Bradford would include his own com- 
munion (though the name “ Independent,” he says, was put 
upon them by way of reproach), it is worthy of notice that, 
for his proofs and illustrations, he draws largely from a work 
of John Cotton, published in 1648. This shows how fully at 
this time the religious opinions of the founders of the Massa- 
chusetts Colony, composed chiefly of Puritans within the 
Church of England who never would admit that they had left 
her communion, harmonized with those of the Separatists of 
Plymouth. 

Bradford seems not to have been unmindful of the influence 
of his own colony in moulding the ecclesiastical constitution of 
the neighboring settlement. The good Plymouth physician, 
Deacon Samuel Fuller, had more than once been called pro- 
fessionally to administer to the necessities of the Massachu- 
setts colonists in times of sickness ; and on such occasions 
the opportunities for conferences on higher themes were not 
lost. He was in Charlestown in the summer of 1630, soon 
after the arrival there of Winthrop and his company ; and in 
one of his letters to Governor Bradford from that place, dated 
June 28th, he says : “ I have been at Mattapan, at the request 
of Mr. Warham, and let some twenty of those people blood ; I 
had conference with them till I was weary. Mr. Warham 
holds that the visible church may consist of a mixed people, — 
godly, and openly ungodly, — upon which point we had all our 
conference, to which I trust the Lord will give a blessing. 
Here is come over with these gentlemen one Mr. Phillips (a 

a * 


VI 


Suffolk man), who hath told me in private, that if they will 
have him stand minister by that calling which he received 
from the prelates in England, he will leave them. The gov- 
ernor is a godly, wise, and humble gentleman, and very dis- 
creet, and of a fine and good temper. We have some privy 
enemies in the Bay, but, blessed be God, more friends. The 
governor hath had conference with me, both in private and 
before sundry others. Opposers, there is not wanting, and 
Satan is busy ; but if the Lord be on our side, who can be 
against us ? The governor hath told me he hoped we will not 
be wanting in helping them, so I think you will be sent for. 
Here is a gentleman, one Mr. Cottington, a Boston man, who 
told me that Mr. Cotton’s charge at Hampton was, that they 
should take advice of them at Plymouth, and should do noth- 
ing to offend them. Captain Endicott (my dear friend, and 
a friend to us all) is a second Barrow.” * * * § Endicott’s sym- 
pathy ^in Puller’s views had been secured the preceding year 
at Salem.f This letter shows the anxiety which existed in the 
minds of the Plymouth people respecting the then pending 
question of the ecclesiastical constitution of the new colony, f 
In another letter from Fuller to Bradford, dated at Charles- 
town, August 2d, the writer mentions the entering into church 
covenant there of some of the principal persons of the settle- 
ment, according to the Congregational method. After citing 
this last letter in his History, Bradford concludes : “ Thus out 
of small beginnings greater things have been produced by His 
hand that made all things of nothing, and gives being to all 
things that are ; and as one small candle may light a thousand, 
so the light here § kindled hath shone to many ; yea, in some 


* See I. Mass. Hist. Coll. iii. 74, 75. 

f See Bradford’s History, pp. 264, 265. 

\ See Palfrey’s History of New England, i. 316, 317. 

§ Prince, i. 250, cites this passage from Bradford’s MS. History, and says: “ Gov. 
Bradford adding this immediately after the article [letter] of Aug. 2, it seems uncertain 
whether by here he meant Plymouth or Boston Church; though I am apt to think the 
latter .” The following manuscript note, by Judge Davis, is written in the margin of his 


Vll 


sort, to our whole nation. Let the glorious name of Jehovah 
have all the praise ! ” * * 

The original manuscript of this Dialogue, as I have 
said, is in the Library of the Historical Society. From a 
memorandum on one of the leaves at the beginning of the 
volume, made in 1826, it appears to have been “ found among 
some old papers taken from the remains of Rev. Mr. Prince’s 
collection, belonging to the Old South Church in Boston, and 
by consent deposited in Library of Massachusetts Historical 
Society.” It was not in the list of books and manuscripts 
deposited by the pastors and deacons of the Old South Church 
in 1814, — subsequently reclaimed, — and may have been 
placed in the Library at the date of the memorandum above 
cited. 

A few years ago, the manuscript was copied with a view 
of publishing it in a volume of the “ Collections ” ; but other 
matter was substituted for it. Subsequently, the Society, at 
my request, granted me the privilege of printing it “ privately,” 
at my own charge. f Other engagements delayed the printing 
of it, agreeably to this proposal ; and its publication in the 
“ Proceedings ” has now been advised as a substitute for my 
plan, and with my entire concurrence. 

Some leaves placed at the beginning and the end of this 
little volume furnish additional evidence of Bradford’s interest 
in the Hebrew and Greek languages. It will be remembered 
that Cotton Mather says of him that, “ Notwithstanding the 
difficulties through which he passed in his youth, he attained 
unto a notable skill in languages ; the Dutch tongue was 
become almost as vernacular to him as the English ; the 
French tongue he could manage ; the Latin and Greek he had 


own copy of Morton’s Memorial ( penes me) against this citation: “I doubt the correct- 
ness of Mr. Prince’s conjecture in reference to the meaning of Gov. Bradford’s language 
in this instance. For many reasons, which might be suggested, it would appear proba- 
ble, that by * here' Gov. B., always a stanch Plymothean, had reference to Plymouth .” 

* Bradford’s History, p. 279. 
t See “Proceedings,” for January, 1863. 


Vlll 


mastered ; but the Hebrew he most of all studied, because, he 
said, he would see with his own eyes the ancient oracles of 
God in their native beauty.” Between the same covers which 
include the precious original manuscript History of Plymouth 
Plantation are some eight pages of Hebrew roots with Eng- 
lish explanations, in Bradford’s hand, to which he has prefixed 
the following : — 

“ Though I am growne aged, yet I have had a longing 
desire to see, with my owne eyes, somthing of that most 
ancient language, and holy tongue, in which the Law 
and Oracles of God were write ; and in which God 
and angels spake to the holy patriarks of old 
time; and what names were given to things 
from the creation. And though I canot 
attaine to much herein, yet I am refresh- 
ed to have seen some glipse hereof ; 

(as Moyses saw the land of Ca- 
nan a farr of.) My aime and 
desire is, to see how the words 
and phrases lye in the 
holy texte ; and to 
discerne somewhat 
of the same, 
for my owne 
contente.” 

Two pages at the beginning of this Dialogue contain both 
the Hebrew and the Greek alphabet, in Bradford’s hand, 
expressed in the original characters, with the names also of 
each letter spelled out in the Roman character, with some 
additional illustration as to long and short vowels to aid in 
pronunciation. Eight pages at the end (and possibly some 
leaves may be wanting) contain passages from the Old Testa- 
ment, in Hebrew, with the English translation written under- 
neath, from the Genevan version. 

To the late Joseph Hunter, F.S.A., an Assistant-Keeper of 
the Public Records in London, New-En gland History is 
indebted for much new matter relating to Bradford and his 


IX 


associates, and the location of the Pilgrim church in England. 
Since the publication of his little tract on the “ Founders 
of New-Plymouth,” in 1849, the villages of Austerfield and 
Scrooby have been regarded as almost sacred shrines by New- 
England visitors to the fatherland. Dr. Palfrey refers, in his 
History of New England (I. 184, 135), to a visit which he 
made to these places in 1856. 

Ten years later, under the auspices of letters from Lord 
Houghton, whose family domains include Austerfield, Bawtry, 
and Scrooby, in company with my friend, Mr. Samuel F. Haven, 
of Worcester, I passed a delightful day in examining these 
most interesting remains. We were fortunately the guests of 
Mr. and Mrs. Charles Lowther, of Bawtry Hall, who take a 
deep interest in these Pilgrim memorials, and who afforded us 
every facility in the examination of them. They earnestly 
wish that a New-England school could be established at 
Austerfield, the birthplace of Bradford, as an appropriate 
tribute to the memory of the Plymouth Governor. What 
more fitting memorial could his descendants erect to his 
honor than a Grammar School, on the New-England model, 
in the village of his birth ? 

The visitor looks with interest on the little church or 
“ chapellerie,” with its curious old side doorway of early Nor- 
man date ; its oaken rail before the chancel, at which Bradford 
received the waters of baptism, two hundred and eighty years 
ago ; and at the ancient “ Register Booke,” where we read, 
“ William sone of Willm Bradfourth baptized the xix th day of 
March Anno dm, 1589.” 

Mr. Hunter has shown, from various documents, that the 
family of Bradford was, at this time, among the most respect- 
able in that part of the country. “ One thing is clear,” he 
says: “that the Bradfords of Austerfield, during the eigh- 
teen years that he who was afterwards the governor of 
New Plymouth was living with them, associated with the 


X 


best of the very slender population by whom they were sur- 
rounded.” * 

In the village of Scrooby, near by, a farm house of curious 
construction is pointed out as the probable residence of Brew- 
ster, and the place where were held the meetings of the Sepa- 
ratists of that neighborhood, including the youthful Bradford, 
before their escape into Holland. It may have been originally 
connected with the manor-house, which has long since passed 
away. 

Descriptions of Austerfield and Scrooby, in connection with 
Pilgrim history, have been made within a few years, from per- 
sonal observation, by W. H. Bartlett, in “ The Pilgrim Fathers, 
or, The Founders of New England,” London, 1853 ; by Dr. 
Palfrey in his “ History of New England,” Boston, 1858 ; and 
by the Rev. John Raine, vicar of Blytli, in “ The History and 
Antiquities of the Parish of Blyth,” London, 1860. 

I have fancied that there were many points of resemblance 
between the character of Bradford, the leading man in the 
Plymouth colony, and that of his friend Winthrop, the leading 
man of the Massachusetts colony. Certainly there was much 
in common in their public career, and in the estimation in 
which they were held by their contemporaries. Perhaps 
Bradford’s popularity in Plymouth was even more firmly 
grounded than that of Winthrop in Massachusetts. From 
1621 to 1657, the year of his death, he had but five years’ 
release from the office of Chief Magistrate. That is to say, of 
the thirty-seven years of his residence in the colony, he was 
its governor thirty years. He had no desire for the office 
except so far as it afforded him an opportunity for serving the 
colony. Up to 1624 he had had but one Assistant. At the 
beginning of that year he records : — 

“ The time of the new election of their officers for this year being 
come, and the number of their people increased, and their troubles and 


* Collections concerning the Early History of the Founders of New Plymouth, p. 49. 


XI 


occasions therewith, the Governor desired them to change the persons, 
as well as renew the election ; and also to add more Assistants to the 
Governor for help and counsel, and the better carrying on of affairs. 
Showing that it was necessary it should be so. If it was any honour 
or benefit, it was fit others should be made partakers of it ; if it was a 
burden (as doubtless it was), it was but equal others should help to 
bear it; and that this was the end* of annual elections. The issue 
was, that as before there was but one Assistant, they now chose five, 
giving the Governor a double voice; and afterwards they increased 
them to seven, which course hath continued to this day.” 

Bradford, however, was not suffered to retire, but was con- 
tinued governor by annual election till 1638 ; when, as Win- 
throp says, “ by importunity he gat off,” and Edward Winslow f 
was elected for that year. J 

Bradford was not only the historian of the colony, but his 
pen was constantly employed in conducting the correspondence, 
in keeping for many years the public records, and in other offi- 
cial duties. If the original manuscript the^ompact signed 
on board the Mayflower on the lOth^ (20th A n.s.) of No- 
vember should ever come to light, we should expect to find it 
in Bradford’s hand. His penmanship is most beautiful, the 
letters carefully formed, and the writing as easily read as the 
printed page. Such is the little treatise from which we here 
print, and such throughout is the condition of the manuscript 
History of the colony, which I had the pleasure, through 
the kindness of the Bishop of London, of examining in the 


* That is, the purpose or object. 

t In regard to Edward Winslow, one of the most accomplished residents of the 
Old Colony, and perhaps of New England, in his day, it should he remembered that his 
commercial and diplomatic duties kept him in almost constant employment, and often 
away from home. He visited England a number of times as well on service for the 
Massachusetts Colony as for his own government ; and from his visit of 1646 he never 
returned to the colony. He died in 1655 in the service of the Protector. Winthrop 
(II. 283) speaks “of his abilities of presence, speech, courage, and understanding.” 

| About this time a law was enacted, reciting that whoever refused to execute the 
office of Governor after election, unless he had held the place the foregoing year, should 
be amerced in twenty pounds sterling fine ; and whoever refused the office of Assistant 
should be fined ten pounds. 


xii 

Fulham Library four years since. Bradford’s chirography is 
in singular contrast to that of Governor Winthrop, whose 
manuscripts are as sealed books, to be deciphered only by the 
initiated. 

In printing this Dialogue, I have been careful to preserve 
the original spelling of the author ; but I have taken some 
liberty in the punctuation and in the use of capitals. 

I may add that my desire to consult all the books used and 
cited by Bradford as proofs and illustrations in writing this 
treatise has not been gratified. Some of these I could not 
find in any public or private library in this neighborhood. I 
have referred, in a note on the third page, to one of them 
which I consulted in the British Museum. I had hoped to 
find, by the inventory of his estate, that the larger part of the 
volumes had been in the possession of Bradford ; but having 
had a list of the books there returned, and having also con- 
sulted the inventory of Brewster’s estate, I can say that but 
few of the books are described in either. In Bradford’s list 
one item is rendered, “ three and fifty small bookes,” which 
might have included some of those I was seeking. 

Following this little “ composure ” on church government, 
as here published, are two pieces of composition in verse by 
the same author, one of which, “ A Word to Plymouth,” I 
believe has never before been printed. The other, entitled 
“ Some observations of God’s merciful dealing with us in this 
Wilderness,” &c., is now printed entire for the first time. 
These are preserved here, not on account of their poetical 
beauties, — for to Bradford the Muses were not propitious, — 
but for the historical intimations which they contain. A foot- 
note, on pages 61 , 62 , will give the necessary information 
respecting these “sundry useful verses” of the Plymouth 
governor. 


Cambridge, Oct. 1, 1870. 


C. D. 



















































































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FAOSIMJLE OF THE FIRST PAGE OF BRADFORD’S DIALOGUE. 


A DIALOGUE 


Or *3 * Conference betweene some Tonge-men borne in New-England , 
and some Ancient-men , which came out of Holand and Old Eng- 
land , concerning the Church , and the Gouermente therof 

TONGE-MEN. 

Gentle-men, we hope you will pardon our bouldnes, in that we 
haue importuned you to giue vs meeting once more in this kind, for 
our instruction & establishmente in the truth. 

We find that many and great are the controuersies which haue 
risen in these later times, about the Church, and the Gouermente 
thereof ; and much trouble and disturbance hath growne in the world 
therby, and doth still remaine to this day. That we may know, ther- 
fore, how groundedly the better to setle our judgments and practtise 
in so weighty a mater, we humbly craue your best judgment and 
aduise. We conceiue this controuersie lyes chiefly amongest *4* sorts of 
men. The Papists, 

The Episcopacie, 

The Presbiterians, and 

The Independants, as they are caled. 

And we doe entreat you, therfore, to speake some thing to these in 
order, for our information ; that we may the better discerne wher 
the truth lyes, that we may be confirmed in the same, and the more 
inabled to oppose the contrary. 

ANCIENT-MEN. 

We shall in the first place comend this necessarie consideration 
vnto you, (which we desire you may carrie all along with you in this 
whole controuersie) that the true church and the proper gouermente * 
of the same, is to be knowne by the scriptures, and to be measured 


* At the top of the page over this line, in the original MS., Bradford had subse- 
quently written: “In sacrosancta scriptura existat fundamentum ecclesiae dei.” — Ed. 


only by that rule, the primatiue paterae ; which church & the 
gouermente of the same is sufficiently described and layed down in 
the writings of the apostles and euangelists. For which, take the 
testimonie of that reuerend-man, M r Jeuell * Christ and his apostles 
“ (saith he) appointed the church in their time in such sorte as no 
« beter could be deuised ; let vs therfore (saith he) compare the church 
“ of the later time, with the originall ; as we vse in trying of measures, 
“by the standard; for if ther be any fait, the standerd will bewray it. 

2'y Remember that Christ is the only king and lawgiuer of the 
church ; which is his house and kingdom. Extvci biblictm non est 
veritas infallibilis. 

YONG-MEN. 

Are ther any to be found, that are so impudent to denve these 
things ? It is not meete that any should vsurpe vpon the Lord’s royall 
dignitie and prerogatiue, and impose their owne word & law instead 
of his. 

ANCIENT MEN. 

They ought not indeede to be thus presumptuous (as you well say), 
but you will find it otherwise. 

For the Papists hold, and bouldly affirme, that the church is not 
known by the word of God ; but the word of God is knowne by the 
church. And vpon this ground it was that in the Councill of Basell 
the Cardinall Cusanus (the pops legate) maintained that the church 
is not knowne by the gospell, but the gospell by the church. 

YOUNG MEN. 

How doe they describ this church, & what power & authority doe 
they giue thereto ? 

ANCIENT-MEN. 

They calle it the Roman-Catholick-Church, and say it is the only 
true church, out of which ther is no saluation. And that it is an vni- 
versall, visible-church, ouer whom the pope is visible head and Christs 
vickar. And that this Romane church is mother and mistres of all 
churches ; and (by the Lord’s ordinance) hath principality of orde- 
nary power aboue all others, as being the mother and mistres of all 
Christian belieuers. And (say they) as Peter was the prince of the 
apostls, and head (and rock) of the church, to whom the keyes of the 


* John Jewell, Bishop of Salisbury, born 1522, died 1571; a learned prelate and most 
voluminous writer. — Ed. 


8 


kingdom of heauen were giuen, (the rest of the apostls being (say 
they) as it were but legats, and in subordination vnder him), so the 
pope is the head of this church, (as Peter’s succesor) ; to whom 
power is giuen ouer all Christian princes, and all their people, as 
being Christs vicar ouer all peopell, and the vniuersall church of 
Christ. See Triple-Cord, Fol : 181* & *21 1* 

2^ They hold that this church cannot erre in those things which 
are necesary to saluation ; and he that shall not follow her authority 
in faith & maners is as if he had denyed God and is worse than an 
Infidele. See Triple-Cord, fol : 62* 

3^ This church (viz. the pope and his councell) must define what 
the word of God is, & what they haue defined & determined herein 
you shall see at large in the councell of Trent, wher they make the 
Apocriphall bookes authentike, and of equall athority with the can- 
nonicall Scriptures, of Moyses, the prophits and apostls. Also, vn- 
writen traditions they make equall with the word written ; for so 
saith the aforesaid author, fol : 153- The pope and councell of Treute 
(saitli he) receiueth and reueren[c]eth with like pietie the word 
writen and vnwriten, viz. traditions. 

4 1 ? And yet this is not all, for they hold it belongeth to this church 
only to judg of the true sence & interpretation of the holy scriptures ; 
vpon which they hold and affirme that the pope hath power to inter- 
pret, declare, and lay forth, the holy scriptures, after his owne will ; and 
to suffer no man to expound it otherwise. & by the church (saith the 
former author) we vnderstand the (pope) the supreme pastor thereof, 
with a councell of other bishops & doctors ; and whatsoeuer they 
decree and propose to the whole church to be beleeued, that we 
firmly beleue to be most true & infallible. Fol : 23* 

5 1 7 They weaken the authority of the scripturs very much, as may 
appear by many bould (if not blasphemus) assertions, as, that the 
holy ghoste did not coinand or intend that the apostles and euanglists 
should write all needfull point of faith ; and that none, or all of them, 
euer did performe the same. See the Triple-Cord, fol: 165* (We 
aledge this author so often ; not but that we might produse many 
other for the like things ; but that it is a late worke sett out by some 
Jesuits, & dedicated to the gentrie & nobility of Great Britaine.)* 


* The title-page of this book is as follows : — 

“ The Triple Cord, or a Treatise proving the Truth of the Roman Religion, By Sacred 
Scriptures, Taken in the Literal Sense, Expounded by Ancient Fathers, Interpreted by 
Protestant Writers. With A Discovery of sundry subtle Slights vsed by Protestants, 


Another assertion of this author is, that it is most certaine that the 
originals are in some places corrupted. And no less certaine (saith 
he) that sundrie parts of the Scripturs are yet to this day wanting. 
Fol : 150- & *157* 

From whence they make this conclusion; that it is the word which 
is placed in the moueths of bishops and preists, which shall neuer 
perish : alledging *1* Pet • 1* 25* & Mai • 2* 7* Isa • 59* Vlt* 

Which, certainly, saith the author, we no-wher find to be promised 
to the word writen. 


for euading the force of strongest Arguments, taken from clearest Texts of the foresaid 
Scriptures. Si quispiam pramaluerit contra vnum, duo resistunt ei: Funiculus triplex 
difficile rumpitur; Eccles. 4. 12. If any may prevayle agaynst one, two resist him: A 
triple Cord is hardly broken. Permissum Superiorum, m.dc xxxiii.” 

The running title is “ The Triple Cord.” On the leaf following the title-page is 
“The Epistle Dedicatory; To the Protestant Nobility of Great Britaine,” signed 
“ N. N.” Then follows “ The Preface to the Protestant Header.” The book is a thick 
quarto of 801 pp., besides the prefaces and “ tables.” 

All my attempts to find a copy of this book failed, until, in 1866, I inspected one in 
the British Museum. (I had previously learned, through the Rev. Henry M. Dexter, 
D.D., of Boston, the accomplished historical scholar and divine, that the author of “ The 
Triple Cord ” was Lawrence Anderton; and, subsequently to this, from the same source, 
that a copy of the book was in the British Museum). On the title-page of this copy is 
this manuscript note : “ by Lawrence Anderton : printed at St. Omers. See Dodd,* vol. 3. 
p. 100.” Also, at foot: “ 1634. The author died 17 April, 1643.” On a blank leaf, at 
the beginning of the volume, is the following, written by a former owner, “ John Egan : ” 
“ The author was Lawrence Anderton, born in Lancashire, learnt the rudiments of his 
education at Blackbourn, and was afterwards sent to Cambridge, where he was a great 
fhvorite, and from his sprightly genius and fluent eloquence was commonly called ‘ silver- 
mouthed Anderton.’ Being much addicted to controversy he could not get over some 
difficulties regarding the Reformation, which at last ended in his being received into the 
Catholic Church. He afterward went to Rome, where he became a Jesuit, and was a 
great ornament to that illustrious body. He afterwards resided in his native country, 
Lancashire, where he was highly esteemed for his preaching, and admirable character. 
He was the author of, 2. ‘ The Progeny of Catholics & Protestants,’ 4to, Rouen, 1632. 
3* A Treatise entitled ‘One God, one Faith,’ with the letters W B. prefixed, 8vo; 
1625.” 

This note is continued on a leaf at the end of the volume: “ The Rev. Dr. Oliver, in 
his Collections for the Biography of the Members of the Society of Jesus, states that the 
author had been a minister of the Protestant Church before his conversion. He became 
a novice in 1604, ajt. 28, and shone in the sequel amongst the most exalted names in the 
English Provence. He died on the 17th of April, 1643, aged 67. In speaking of the 
work, The I riple Cord, Dr. Oliver says: I suspect [the author of] this is the chaplain 
of the Earl of Essex, whom F. Gerard received into his house in London, and who 
assigned 3 reasons for adopting the Institute of St. Ignatius. 1. Because it was detested 
more than the other religious orders by Heretics and the wicked of all classes. 2. Be- 
cause it foreclosed all hopes of church preferment. 3. Because it especially cherished 
the practice of Obedience.” — Ed. 


* Charles Dodd (pseud.), “ Church History of England,” &c., by Hugh Tootle, 1737-42. — Ed. 


5 


6 1 ? We may add hereunto how they haue preffered the vulgar Latin 
translation aboue the originals, and made it authentick in the trials of 
all doctrins and controuersies, though it is knowne to be very corrupte. 

And yet they thinke not themselues saue enough (by all this pro- 
uission) but they endeauor what they can to keepe the Scriptures 
shut vp in an vnknowne tongue ; so greatly are they affraid of the 
light of the same. 

YONGE-MEN. 

Alas, if these things be admited, what mischeefe will not follow ? 
This is to aduance man aboue God, a lye aboue the truth ; the word 
of a mortall & corrupte ma aboue the word of the eternall, liuing 
God, whose word is truth, wheras all men are lyers ; for if this 
church be such a souraign lady to carhand ouer all the Christians in 
the world, as the only spouse of Christ, and the pope her head (in 
whom lyes all the power, as Christ pretended vickar) which cannot 
erre ; and for this her owne testimoney, only, must be taken ; will not 
the great whor say as much? Reu: 17* 

Againe, if they may make such fables as Tobit, Judith, &c. oanonicall 
scripture, and make a nose of waxe of the rest, to interprete them as 
they please, without controule ; and their vnwriten traditions, to pas 
for currente coyne ; and not the writen word of God, but the word 
that is in the mouthes of their bishops and shauen preists to be per- 
menent & neuer to perish ; they may make religion to be what they 
please, and make the blind world beleiue what they list ; and impose 
their owne lusts for laws ; and lead men hoodwinkte, whither they 
will. If ther were no more in poperie but what you haue here laide 
downe, it might be sufficent to make any to abhore this popish religion, 
or to looke towards the same, which is thus dirogatorie to the honour 
of God, and [h]is word. 

ANCIENT-MEN. 

You may well say so, when you shall see what they build on those 
foundations ; and what conclusions they draw from these principles. 

YONGE-MEN. 

We pray you to open the same further vnto vs, that we may see 
more into this misterie of iniquity, and may be strengthened against 
the deceits and errours of the same. 

ANCIENTE-MEN. 

We shall shew you what that great learned man, Du Plesis, hath 
noted in his booke called the Mistrie of Iniqvitie. The canonists & 


G 


other magnifiers of the pope & church of Rome (saith he) affirme 
that Christ, whilst he liued, he was head of the church militante, but 
when he dyed, Peter was head, and since Peeter’s death, the pops of 
Rome his successors. 

1. And the pope, (say they) is Christ’s vickar, not only in earthly 
but celestiall and infernall things, euen ouer the angels, both good 
and bad ; he may excommunicate the angels them selues. 

2. All the whole world is his diocesse. God and he hath but one 
consistorie ; Christ and he but one tribunall. 

3. The pops will is the rule of justice ; what he doth God houlds it 
well done. The square, hee may make round ; right, of that which is 
wrong, and some thing of that which is nothing. He is aboue all laws, 
aboue all decrees, cannons & counsels, and may be contrarie vnto them. 

4. Nay, (say they) the Lord should not haue been discreete had he 
not left such a vicar behind him that could doe all these things. Du 
Plessis. Mist. Iniq : fol : 454* * 

He further declares, out of some of their gloses, that they affirme 
and say that the pope is more then a man, and say of him, Thou greatest 
of all things, thou art neither God nor man, but some intermediant 
power. Yea, some call him our Lord God, the pope. Yea, (saith he) 
others recomend him for a God vnto vs, and that in essence. Would 
euer any haue beleeued such things (saith he) if the spirit of God had 
not foretould as much of antichrist. Fol : 454* 

And yet, as if they had not vttered blasphemie enough, they say he 
may dispence against the apostls as their superiour ; and against the 
Old Testament, in that he is greater then all the authors of the same. 

And least these things should be thought too much to be belieued 
of some pops that be wicked or vnworthy men (as many haue been 
knowne to be), they aledge a decree mentioned by Gratian, wherin it 
is affirmed that none are made pops but such as are worthy ; or if they 

* The edition of this work used by Bradford has the following title-page, as per 
copy in the Library of the Historical Society : — 

“ The Mysterie of Iniquitie, That is to say, The Historie of the Papacie: Declaring by 
what degrees it is now mounted to this height, and what Oppositions the better sort 
from time to time have made against it. Where is also defended the right of Emperours, 
Kings, and Christian Princes against the assertions of the Cardinals Bellarmine and 
Baronises. By Philip Morney, Knight, Lord du Plessis, &c Englished by Samson 
Lennard. . . . London, Printed by Adam Islip, Anno Dom. 1612; fol. 662 pp.” 

The work was published in French the year before, and also about the same time in 
Latin. The translator had a copy of each before him while engaged on his English 
version. The author, an illustrious French Protestant, and Privy Counsellor of Henry IV., 
was born in 1549, and died in 1623. — Ed. 


7 


be not, so soone as they enter into that seate, by vertu trasmited from 
Sainct Peter vnto them, it maks them worthy. Fol : 8T 

And amongst the dictats of Gregorie the *7* it is said, that a pope 
canonically ordained, is vndoubtedly made holy by the merit of S 1, 
Peter. Fol: 243* So, as you may see, these juglers prouid a salue 
for euery sore. 

But let vs add hereunto what Pareus hath noted on Reu : in Chap. 
9 ,# The fathers of the Lateran councell (saith he) gaue this plasphemus 
applause to the pope : 

Thou art all things, and aboue all things ; to thee is giuen all power 
in heauen, and in earth. 

And againe by another in the same place. 

By thy vnerring word, thou rulest ouer all ; 

And fitt it is a God on earth men should thee call.” 

Hence is it that in the *40* Dist : “ Si pape”, they call the pope a God 
vpon earth, ouer all heauenly, earthly, ghostly, & worldly things ; and 
he is all his owne, and no man may say, What doest thou ? And though 
he were so euill that he should lead innumerable heaps of men into 
hell ; yet may no man reproue him for it, and say, What dost thou ? 
From hence it is allso that they draw these conclusions : 

1 . That the seat of Rome giues strength to all laws, but is subjecte 
to none. 

2. And Paule the *2* affirmed that the pope carries within the cir- 
cuite of his owne breste all deuine and humane laws. 

3. That no man may judge the pope, nor giue any sentence aboue 
his, but he shall judg all men vpon the earth. 

4. That he may depose kings and disanule the alegeance of their 
subjects, and set vp whom he pleases. 

5. That he hath authority to breake all oaths, bonds & obligations, 
made betweene man & man, of high or low degree. Doct Barns, 
fol : 186- 

6. The canonists hould that no man may dispute the pops power, 
and ther is a law amonge the pops decrees for that purpose. 


* The work here cited is “ A Commentary upon the Divine Revelation of the Apostle 
and Evangelist John. By David Pareus: sometimes Professor of Divinity in the Uni- 
versity of Heidelburg . . . Translated out of the Latine in English, by Elias Arnold. 
Amsterdam. Printed by C. P. Anno clc lo cxliv.” (1644.) 

A copy is in Harvard College Library. The work was originally published in Latin, 
in 1628, six years after the author’s death. Pareus was a celebrated divine of the Re- 
formed Religion, and was born at Silesia in 1548. — Ed. 


8 


TONG-MEN. 

These things which you haue rehersed, maks vs almost to tremble 
that any mortall men should dare thus to lift vp them selues, and 
arrogate such things vnto them as canot belonge to any mortall creat- • 
ure. Surely this is the very voyce of antichrist thus to aduance 
him selfe aboue all that is called God ; and that very mouth that 
speaketh great and blasphemus things. Reu : 13* 5* 

But let vs hear, (we pray you) how they haue improued this power, 
and carried, in the execution of the same. 

ANCIENT-MEN. 

They haue corrupted (hereby) all sound doctrine, and made the 
church to grone vnder the burthen of their traditions and vile cere- 
monies, which they have multiplied aboue measure ; and changed or cor- 
rupted (in a maner) all the ordinances of God ; and imposed the pops 
laws, canons, decrees & decretals, vpon the consciences of men, 
in stead of the word & law of God ; and made all, both high & low, to 
bow downe vnder the burden of the same ; establishing a lordly & power- 
ful hirarchie of Cardinals, Archbishop, Lord Bishops, Abats, & Arch- 
deacons ; preists, parsons, vicars, deans, canons, prebands ; and monkes 
& friers, &c. euen almost without number ; all of them the sworne vas- 
sals of the pope, bound to him by an oath of canonicall obedience, to be 
ministers vnder him, to execute this exorbitante power with all rigore, 
as he should please and coinand ; sending his legats and emissaries to 
all princes courts, and other places, with his bulls and mandats to 
signifie his pleasure, and requir obedience vnto the same. And if 
performance was not according to his mind & pleasure, then followed 
thundering threatenings of excommunications and intredictions, and 
execution of the same ; euen vpon kings and keisears & their whole 
kingdoms. Which not only made the world to wonder, but to quake 
& tremble at this stupendious power, and say, who is able to make warr 
with the beast ? 

He tooke the impire from the Grecias and gaue it to the French. 

And after from the French he transferd it to the Germans. Gregorie 
•2* excomunicated Leo, the emperour, & depriued him of his re- 
uenues. Pope Zacharie deposed Childrich, king of France. Leo the 
•3* depriued the Grecian emperour of the westerne impire. Alex- 
ander the *3* made Frederick the *1* lye downe, and prowdly 
trampled on his necke, before he would be reconciled vnto him. 
Gregorie the *7* displaced Henerie the *4* He was twize excomuni- 


9 


cated ; and he and his empres, with their yong sone, made to waite at 
the pops gate, bare footed, in the sharp time of winter, fasting from 
morning tile night, humbly craueing absolution. Thus he continued 
for ’3* days. The ‘4* day he gott admitance. But after all this, by an 
other pope, (Pascales the ’2*) he was deposed, who sent certaine bishops 
to dispoyle him of his crowne and emperiall ornaments. And, when 
they tooke them from him, he asked them the reason ; they said it was 
the pops pleasure. Afterwards he was by necessitie constrained to 
begg a prebands place of the bishope of Spire (whom he had aduancte 
and done much for), but he denyed him. So he, pore prince, went to 
Leige, and died for sorrow, after he had reigned *50* years. And yet 
this proud & cruell pope was not satisfied, but caused his body to be 
diged vp out of the graue, and to remaine *5* years vnburied. Inocent 
the *3’ thrust out Otho the ’4* Inocent the *4* tooke the empire from 
Frederick the *2* Clement the *6* excomunicated Lodowick the *4* 
and Julyus the -2* depriued the king of Nauar of his kingdom; and 
our king John was forct to resigne his crowne and kingdom to Pan- 
dolfe, the pops legate, & become his vassal & fewderarie. Many more 
instances might be giuen, euen enough to fill a volume ; but we will 
only add, how Clement the *5*, to pacifie his furie, caused Francis 
Dandalus, the Venetion ambasadoure, to haue a chaine of iron tyed 
aboute his necke, and to lye downe vnder the pops table, ther, like a 
dogge, to catch the bones which fell from the table, vntill the pops fury 
was asswaged to absolue them. Now, surely, we beleeue they can 
neuer show that euer Peter did such a thing, or had kings & emperours 
to wait vpon him ; some to lead his horse, others to hold his stirupe, 
and all to fall downe before him & kise his feete. 

Yon g-Men. 

No verily, we beleeue (if we may credite the scriptures) these canot 
be Peters successors, but that antichrist, the man of sine, which ad- 
uanceth him selfe aboue all that is called God. But we pray you to 
proceed to some other points of this churchs doctrine. 

Ancient-Men. 

1. They teach their disciples and all their people to beleeue as the 
church beleeues ; and by an implicite faith to rest in what the pope 
and his councell dictats vnto them, which is coherente with the former 
grounds. If they tell them it is so and so defined, it is enough for 
them without further search. 

2 iy . In stead of ediffying them with sound doctrine from the word of 


2 


10 


God in the scriptures, they feede them with fabls out of their lying 
legends, filled with foolish fancies and lying miracles, and other such 
apocriphall stufe. 

3 1 ? They teach them to worship images, and fall downe before stocks 
and stons ; and tell them they are the layemens books, in, or by which, 
they are to read & learn their Catholick doctrine & religion. Yea, 
the *8- generall councell, in An 0 '871* not only allowed the worshiping 
of images, but coinanded that the image of Christ shouldbe houlden 
in no les reuerence then the books of the gospell. And the author 
of the Triple-Cord saith, that images haue a more perfecte and nearer 
relation to God then the Arke (of his Couenant) had. Fol: 381* and 
that the image of Christ is the same to the eye, that the name of Jesus 
is to the eare *385* But aboue all they make an abhominable idole of 
the mass, and worship their breaden God ; the bearing witnes against 
which hath cost the blood of so many martires (which are still fresh 
in memory) in our fore fathers days. 

4^ They joyne other mediators with Christ, espetially the virgine 
Mary, whom they call the queene of Heauen. Ther is no fauor so 
great but is obtained of her, no necessitie so pressing which she taks 
not away. To her they sing this song of praise : 

Thou art the hope of comfortles, 

True mother of the fatherlesse, 

A comfort to the pore in thrall, 

The sick, a sure salue haue thee shall, 

To all things thou art all in all. 

Thus (saith Pareus, in Reu : foil : 300*) they make Mary the hauen 
& helper of all men vnto saluation. 

Yea, they doe in a sort equall her milke with Christs blood. As, 

Thus in the mothers milke I will the Sone his blood infuse, 

Then which a beter antidote I cannot surely vse. 

O when shall I thy sweet breasts suck, and with thy wounds fed be. 

Injoy thy duggs, thy wounds, 0 Christ, euen such felicity? 

And they sing this antheme publicly in their churches 

O happy mother of that Sonne 
Which hast all our sinnes foredone; 

Out of a mothers right we pray thee, 

Bid our Redeemer to obay thee. 

Yea, she is called the queene of mercy, who hath broken the serpents 
head. And Pope Leo the *10 by his secretary, (saith Du PlesisJ 
calleth her Deam , a goddesse. 


11 


Yea (saith he), I fear & tremble at the consideration of her psalter; 
wherein all that which Dauid hath spoken of God the father, the sone, 
and the holy ghost, is applyed vnto her, and that without any mauer 
of exception, throughout, euen from the begining to the end, changing 
Dominum, into Domina ; the lord into the lady ; as, Blessed is the 
mau that loueth Mary, that feareth her, that praiseth her name, that 
trusteth in her, that hopeth in her, &c. Haue mercie vpon me O 
mother of mercie, and wash me from all my iniquities. Come let vs 
worship the Lady ; let vs praise the Virgin that hath saued vs ; let vs 
worship her, and let vs conffes our sins vnto her, &c. Du-Plessisse of 
the Mass, fol : 333-* 

And for other their canonized saincts, they asscribe *7* things to be- 
long to them. 

First, to be publickly declared for saincts, by the pope. 

2. ly to be inuocated in the prairs of the church. 

3. ly to haue churches & altars. 

4. ly an office, & sacrifice in honour of them. 

5. ly a festifull day. 

6. ly an image with lights, in signe of glorie. 

The *7* reliks and shrines. 

These (with many others) they worship and inuocate, and vtter 
many blasphemies in their idolatrious praises. We shall only instance 
in two or *3* of them. And first in their St. Francis, who, (they say) 
is a more worthy person than John Baptist. John was a foreruner of 
Christ, but Francis both a foreruner & standerd bearer. John was the 
friend of the bridgroome, but Francis like vnto the bridgroome him 
selfe. Againe, (say they) though John was highly aduancte, yet, 
Francis was aboue him, for he was lift vp into the place from which 
Lucifer was throwne, & lodged in Christ’s side, &c. Yea, (say they) 
he is better then all the apostls, for they forsooke nothing for Christ, but 
some little ship ; but he forsooke all, euen to his hosen. This man, (say 
they) is the image of Christ, as Christ is the image of the Father. 
He is via vitce, the way of life ; & he that dyeth in his habite, is a 
hapy man, yea if he haue but his hand in the sleeue of it. Bap- 
tisme doth wash away originall sinne, but the hoode of St. Francis 


* The English version of this work has the following title, as per Lowndes’s Bibliog. 
Manual: “ Fowre Books of the Institutions, Yse and Doctrine of the Holy Sacrament 
of the Eucharist in the old Church; as likewise how, when, and by what Degrees the 
Masse is brought in, in Place thereof. Translated by R. S., London, 1600, folio.” The 
work first appeared in French, in 1598, and in Latin, in 1605. — Ed. 


12 


much more. If you resolue to continue to wear it, it is worth as 
much to you as a new baptizing, yea, rather a new abolishment, not of 
originall sine only, but of all maner of actuall sines. Du-Plessis of the 
Mass®, fol : 337* 

And their St Dominick corns not much behind ; for the Arch- 
bishop Antonine, (saith Du Plesis) poiseth his mirackles, not against 
St. Francis, but against Christs. Christ, (saith he) raised but *3* 
from death, at all ; but Dominick at Rome only raised as many ; and 
•40* more nere to Tholosa, which were drowned on horse-back in 
the riuer Garona, besids infinite others. All power in heauen & in 
earth is giuen vnto Christ, and this power was in no small measure 
bestowed on Dominick, ouer all things in heauven, earth and hell, & 
that euen in this life ; for he had angels to attend vpon and serue him, 
the elements obeyed him, and the deuils trembled vnder him. The 
Lord saith, I am the Light of the world, and the church singeth of 
Dominick, Thou art the Light of the world. Christ, after his resurec- 
tion, went into his disciples, the dores being shut ; but Dominick 
whilst he bare about this mortall body, which is much more, went into 
the temple, the dors being shut. Paul and the Apostls induced and 
perswaded men to beleeue ; but Dominick, to obserue the councels, 
which is a shorter course & cutt to saluation. Thus, (saith Du Plesiss,) 
they still giue him the better, both of Christ and the Apostles. Fol : 
336- 

The next that we shall name, was our St. Thomas Beeket, who 
was canonized by Alexander the *3* ; an[d] in the derision of the 
blood of Christ, was praid vnto in these words, (with other blas- 
phemies :) That, by the grace & fauor purchased by the blood of Thomas, 
he would make vs ascend whither Thomas is ascended. 

And how his shrine was both adornd and adored, our histories do 
declare ; being flocked vnto by all sorts of persons, being more hon- 
oured and prayed vnto then God himselfe. Of Christ, and all his 
apostls and prophets, are not writen so many great miracles as of this 
our Beeket, (saith M r Bale,) ; as that* so many sick, blind, lame, croked, 
bedrid, leprouse, sorrowfull, excited, imprisoned, hanged, drowned, and 
dead, were by them deliuered, as by him. 

Yea, King Henery went as a humble penitent in pilgrimage to his 
toombe, and resigned his power vpon their high altar, and consented 
to their vsurped liberties ; and being all naked, saue a pair of lining 


* He means, “ As that not so many sick, lame,” &c. — Ed. 


13 


breeches vpon his nether parts, receiued of the monks a disciplin with 
rods in their chapter house ; and was glad he scaped so. Bale, in his 
Acts of English Votaries.* 

By these few instances you may see how idolatrusly they worshiped, 
& prayed vnto their saincts ; not only equeliseng them with God & 
Christ, but often ascribing more honour vnto them then to the Lord 
him selfe. And yet of many of them, it may be justly doubted, they 
were rather miserable wretches in hell, then saincts in heauen. 

We may also add, how they not only thus joyned them with God in 
their praires & inuocations, but also swore by their names, some times 
singly, and sometimes joyntly with God ; as, by God, and our Lady ; 
and, So help me God, & all saincts, &c. 

All which considered, made Lodouicus Viues, (an ingenuous Papist) 
confess, that he could find no difference betwixte the opinione that the 
Christians haue of their saincts, & that which the Pagans haue of their 
Gods ; when as they giue them the same honour, that is giuen to God 
him self. Viues, in August : de Ciuit : Dei* 1* 8* C* vlt* f 

5* They rest not vpon Christ and his righteousnes & merits only 
for justification & saluation, but vpon their owne works & merits, (at 
least in part) and vpon the praiers & merits of saincts, and the pops 
pardons, &c. 

Nay, that which is more, by their works of superer rogation, to de- 
serue & merit for others ; which being added vnto the merits of 
Christ, doe augmente the treasurie of the church ; which the pope, 
(as Lord Treasurer) doth, by his indulgences, so prodigally dispence, 
espetially for money. 


* John Bale or Baleus, Bishop of Ossory, in Ireland, a voluminous writer, was born 
in Suffolk, 1495, and died 1563. The work cited in the text is entitled: “ Actes of Eng- 
lish Yotaryes, comprehendynge their vnchast Practvses and Examples by all Ages, from 
the Worldes Begynnynge to thys present Yeare, collected out of their owne Legends 
and Chronycles. YVesel, 1546, 8vo.” Black letter. This is probably the first edition. 
A later edition, in two parts, 16mo, printed, as appears by the last leaf of Part I, 
in 1560, is in the Library’’ of the Boston Athenoeum. It once belonged to the Rev. 
Thomas Prince, and bears his autograph, with “ Sudbury, June 1. 1713.” — Ed. 

f “De Civitate Dei.” This, the most popular and famous of the works of Saint 
Augustine, was first printed in 1467. “ Monasterio Sublacensi Conradus Sweynhej^m, 
et Arnoldos Pannartz die vero 12, mensis Julii, Mcccclxvii. fol.” It went through 
numerous editions. In 1522 was printed the edition with the commentary of Ludovicus 
Joan Yives, which Bradford quotes in the text. An English translation was printed in 
1610; and a second, and the best, edition, in 1620. Yives was one of the revivers of 
literature, and famous for his learning. He was born at Valencia in Spain, in 1492, 
and died at Bruges, according to some accounts, in 1541. (See Watt’s Bibliotheca 
Britannica, ) — Ed. 


14 


As for their other doctrins, of purgatorie, penance, pilgrimages, 
crossings, censsings, praying vpon beads for the liuing & the dead, 
worshiping of relicks, and a number more (too tedious to relate), 
we refferr you to others who treate of them at large. 

Yet we may not forge tt their forbiddings of mariage, and meats, 
which the scriptures call doctrines of diuels ; and what horrible euils 
haue growen therby, to the dishonoure of God, & violation of his laws ! 

They count it sine for their clergie to marie, yea, they call it the 
heresie of the Nicolaitans ; that which the scriptures call honourable, 
they repute vile and impure, wresting that scripture against mariage : 
They which are in the flesh canot please God. And frame this goodly 
reason, that as the Lord would be conceiued in the womb of a virgine, 
so would he be receiued at the altar with vnpoluted and virgins hands. 
And Vrbanus the Second was not contented to punish those that were 
maried, and force them to put away their wiues ; but ordained that 
their wiues should become slaues to the prince, or lord, whose subjects 
they were. 

Yonge-Men. 

We haue heard enough of their idolatrie and superstition, and allso 
of their hereticall and erronious doctrins, to make vs loath and abhore 
the same. We pray you to let vs hear something of their maners in 
their Hues & conuersations, espetially of their holy clergie, who seeme 
to pretend this virgine puritie, and in respecte of others are called 
spiritual^ and religious, most holy, reuerend, venerable, &c. 

Ancient-Men. 

To satisfie your requeste we shall only mention a few things, of 
many, which graue-authors haue published to the world, and left in 
writing, to the view of all. 

And hear, in the first place, what Pareus hath noted in Reu : Chap. 
•6- fol: 125- Baleus, (saithhe) hath distributed these antichristian popes 
from Boniface vnto Julius the *2* (that is from the year -606* vnto the 
year T513-) into flue distinct classes or orders ; who, for the most part 
(as Genebardus, a Popish writer of their owne conf[e]seth) were magi- 
cians, sorcerers, atheists, adulterers, murderers, wicked, perjured and 
impure ; not apostolicall, but apostatical and hereticall men. Thus 
farr he, being one of their owne. 

Againe, (saith Pareus) Rome is an abhominable warehouse of all 
spirituall and corporall fornications. In the citie it selfe, filthy lusts 
not to be named are comonly and freely comited, nourished, and com- 


15 


mended, and game made therof. If any doubt, let him read histories, 
(saith he) or goe to Rome, and he shall find the truth of that which 
Petrarcha complaines of, viz. that deflowring, rauishing, incests and 
adulteries, are but a sporte to the pontificall lasciuiousnes. 

And he shall find that of Mantuan* (one of their owne poets,) to be 
true. 

Goe shame into the villages, if they refuse 

Such loathsome beastlines : whole Rome is now a stewes. 

And again. 

Roma vale, vidi, satis est vidisse, reuertar: 

Cum leno, meretrix, scurra cynyedus ero. 

Now farwell Rome. I haue thee seene, it was enough to see : 

I will come back when as I mean, bawd, harlot, knaue to be. 

& againe 

Roma quid est ? Amor est, quern dat preposterus ordo, 

Roma mares: noli dicere plura scio. 

But what is Rome ? She is that love wch naturs rule doth break, 

For its at Rome ’mongst males; I know much more, but will not speak. 

Pareus on Reu : fol: 234* 

Vnto which may be added that old verce applied by R. Grosthead.f 

The world was not enough to satisfie 
Their auerice, nor whores their luxury. 

Du-Plessise, in his Treaties of the Masse, fol : 188* sheweth that 
Auentine \ reporteth that vnder the shadow of continencie & holines al 
sorts of incestes were comited (by them) without the sparing of any 
degree. 

And Vlrich B. of Ausbourg complaies, that they are not affraid of 
whordoms, adultries, incestes, buggeries and other vitiouse practices ; 
yea, of nothing of all that which the Scriptures call the abhominations 
of the Cananites. 

And likewise S t- Bernard saith that the diuell hath strewed the 
ashes of Sodome vpon the church (clergie) and that they are sham- 


* Baptist Spagnoli Mantuan (sometimes Latinized “ Mantuanus ”), an Italian poet, 
of much fame in his day, was born at Mantua, in 1448, and died in 1516. A full account 
of his writings may be seen in Brunet. Bradford quotes him here through Pareus. — Ed. 

f Robert Grosthead or Grosseteste, Bishop of Lincoln, regarded as the most learned 
ecclesiastic of the 13th century, was born about 1175, and died 1253. His unpublished 
writings are more numerous than those that have been given to the world. — Ed. 

X John Aventin, author of the Annals of Bavaria, died in 1536. This work gained 
him a great reputation. See Watt, I. 57. — Ed. 


16 


les, not careing to couer & conceale themselues, but take their swinge 
in the comiting of all maner of villanie vnder the vaile of continencie. 

But, let vs r<*paire, (saitli Du-Plesis) to the mother of fornications, 
and ther we shall see the cardinals carrying the curtizans about with 
them in their coaches, and the pope taking ordinarie tribute and 
yearly sumes of money of them ; and to keepe a stewes (I loth and 
abhore to speak of the worst) him selfe. Ther we shall find (saith 
he) Are tines,* not in painted shapes, but in their liuely persons ; John 
de-Casa, arch-bishop of Beneuento, deane of the Apostolike Chamber, 
and the pops nuncio, writing the praises of buggery in Italian verse, 
and causing the same to be imprinted at Venice. 

Mantuan, though a gray-friar, saith, 

Sanctus ager scurris, venerabilis ara Cinaedis 
Seruit, honorandae diuum ganymedibus sedes. 

The affbresaid Johanes De-Casa placied the filthy Sodomite vnder 
the pops nose; and he it was that caused Francies Spira to subscribe 
to a recantation, which brought him to that fearful desperation. 

It is said that Sixtus the *4* builded stews of both kinds, in Rome, 
and thereby got great rents and reuenus vnto the Church of Rome. 
And Peter Ruerius,t (an other pope) licenced the whole family of the 
cardinals, to play the Sodomits, the *3* hole months in the year, June, 
July and August. Abridg. of the Acts & Mon. fol: 151* 

Yea, it is openly knowne that in the popish cuntries corhone stewes 
are alowed, vnto which youth and all sorts resorte to satisfie their 
fleshly lustes ; as vsually men doe to tauernes to quench their thirst. 

Peter Martire also shews in what pompe the harlots in Rome 
liue. Their houses, (saith he,) be most statly & gorgious, (and 
comonly such as belong to the church). They ride openly in chariots 
appareled like princes, and sometimes vpon their fine foote-cloaths. 


* Reference is here made, I suppose, to some of the productions of Peter Aretin, an 
obscene and satirical -writer of the sixteenth century, a native of Arezzo, who wrote 
verses to accompany the immodest engravings of Julio Romano. See Bayle’s General 
Dictionary enlarged by many hands, under his name. — Ed. 

f Peter Ruerius was not pope, but was one of the many cardinals made by Sixtus 
IV., who became pope in 1476. The true statement of Fox, quoting his authority, is, 
that Sixtus, “ at the request of this Peter Cardinal, and of Jerome, his brother/’ 
“ granted unto the whole family of Cardinal St. Lucy, in the three hot months of June, 
July, and August, free liberty,” &c. Bradford here quotes the “Abridgment of the 
Acts and Monuments, fol. 151.” The only edition of such an abridgment, existing in 
Bradford’s time, known to me, is that of T. Bright, published in 1589, now before me; 
and the statements here made are found on pp. 386 and 387 of that volume. — Ed. 




17 


They haue in their company men wearing gould cheaines, and disguised 
persons, and sometimes cardinals, espetially in the night time ; and a 
most sumptuous traine of waiting women. P. Martyre. Com : places, 
fol : -472- *473. # 

And Mr. Tindall affirmes, that it was permited to the ministers in 
Dutch-land, (to whom mariage was forbiden) that paying a gilder to 
the archdeacon, euery one might freely & quietly haue his whore, 
and put her away at his pleasure, and take another, as often as he list. 
And so it was in Wales, Scotland, Ireland, France and Spaine. Fol: 
262* 

It was found at the desolution of our abeis in England, that some 
of the friers had *6* some *7* some TO* and some *20* concubines. 
And many were detected of most infamous incests, whordoms, & filthy 
sodomitrie, &c., as doth appear by the records, saitli Doctor Willett, 
on Jude, fol : 107* f 

And Dtr. Barnes saith, the pope and his prelats sell all things for 
money, for money they make vsurie lawfull, for money they make 
whoredome as lawfull as marriage, for money they make as good mar- 
chandise of womens .... as the gould-smith doth of gilded plate; 
and all this by the authority of the keys as they pretend. Barnes + on 
the Keies. fol : 265* And these verces of Alexander the Sixt verifie 
the same. 

Alexander sells crucifixes, Christ, & altars high, 

And reason good he should so doe, for first he did them buy. 

And this of Mantuan, 

Venalia nobis 

Templa, sacerdotes, altaria, sacra, coronae, 

Ignis, thura, preces, ccelum est venale, deusq. 

Temples, preists, altars, sacred things, and crownes renowed too, 

Fire, frankincense, prayers, Heaven and God here sell we doe. 


* This is Peter Martyr, “Yermilius,” not him of Angleria, with whom he was some- 
time contemporary. The former was a distinguished divine, born at Florence in 1500, 
Professor of Divinity for a time, at Oxford, and dying at Zurich in 1562. The “ Com- 
mon Places ” of this author were translated into English by Anthony Marten, London, 
1583. Wood has perpetuated his memory in his “ Athenae.” — Ed. 

f Dr. Andrew Willett, a learned English divine, was born in the city of Ely, in 
1562, and died in 1621. He wrote many commentaries on different parts of the Scrip- 
tures. — Ed. 

f Dr. Robert Barnes was Professor of Divinity, and Chaplain to Henry VIII. He 
suffered as a Protestant martyr in 1540. A collection of his works, including those of 
William Tyndall and John Frith, made by John Fox, was published in 1573, fol. This 
may have been the volume used by Bradford. — Ed. 

3 


18 


And Cardinall Morton (that great politician) for money, got a licence 
for *14‘ to studie negromacie, him selfe being one. Tind : 367 # 

And what is it that the pope doth not dispence with, for money? It 
is knowne, (saith Peter Martyre,) how by the pops licence, Emanuell, 
the king of Portingaile, maried with tow sisters ; and Catherine, 
Queene of England, maried with tow brothers. Ferdinand, the King 
of Naples, maried his owne aunte. And it is affirmed, that .Martine 
the -5* gaue licence to one to marie his naturall sister. Peter Martier, 
fol : 453* Coin : places. 

But to conclude. We will giue you an instance in tow or S’ of these 
holy vicars of Christ, who haue this plenarie power to dispence with 
and pardon whom they please. 

And first in Pope John the *13- He was a libidinus beast, a mon- 
strous varlet ; he comited inceste with *2* of his sisters ; he caled on 
the diuell to help him in his play, &c. ; he was deposed, but by the 
whores in Pome he was restored ; but after, he was taken in adultrie 
& slaine by the womans husband. Abridg. Acts & Mon : fol : 39* & 
Simson of the Church, fol : 347.* 

Siluester the -2* was a sorcerer, and was exalted to the papacy by 
the deuill vpon condition he should giue him selfe to the deuill after 
his death. Fol: 48- 

Hildebrand, a firebrand, a most wicked man, a manifest nigro- 
mancer, a sorcerer, infected with a pithonicall spirite, condemned by 
the councell of Brixia.f 

Benedict the ’9* aspired to the papacie by magicke, & practized 
inchantments, and conjurations, and alured women to his lusts by 
magicall arts. He was vnlearned and most vitious ; and at length 
sould his dignitie for *1500“ waight of gould. And it is said he ap- 
peared after his death in a monsterous shape, more like a beast than 
a man. 

Sergius the S' caused the body of Formosus to be taken out of his 
graue after it had been buried *8* years, and beheaded it, (as if he had 
been aliue) and then cast it into Tiber, as vnworthy of buriall. And 
besides his cruelty, he was a vile whoremonger. He had a sone by 
Marozia, the wife of Guido, a famous harlot, who afterwards was 


* “ The Historie of the Church since the Days of our Saviour Jesus Christ until this 
present Age, by Patrick Symson. London 1624,” folio. The author -was minister at 
Stirling. — Ed. 

f Brescia, the capital city of the Province of Lombardy. — Ed. 


19 


pope, called John the ‘12** This Marozia was an incestuous harlot, 
and maried tow breetheren, Guido & Hugo, of whom this verse was 
made. 

Nubere Germanis satagens Herodia binis. 

This was a judgment of God, (saith the author) vpon the Romans ; 
they were guided by the popedome, and the popedome was guided by 
harlots. 

Julius the *2* was full of iniquitie and a great warier. As he was 
going to ware, he cast the keies of St. Peter into Tiber, saing, seeing 
the keyes of Peter would not serue his turne, he would take him selfe 
to the sword of Paule ; and by his means in *7* years time, *200,000* 
Christians were destroyed with cursing and warr. 

But we will ende with Alexander, the *6* that monster of men. It is 
said of him, (in the French historie,) that he was very dishoneste, 
hauing no sinceritie, no shame, no trueth, no faith, nor no religion, 
&c. Serres, fol: 314*f 

He had *2* sons, one he made Duck of Candia, the yonger Cardinale 
of Valence. He had also a daughter, (a very bewtifull woman). 
The father, and both these breethrern, made her their whore in corn- 
one ; but the cardinall conceiueing that the duck, his brother, had the 
better share in her loue, and that he was raised to higher state then 
him selfe, he caused him to be murdered secretly in the night, as he 
ride in the streets, and had his body thrown into Tiber. Guiccirdin, 
fol: 138* t 

After this he cast of his cardinall habite, and became a great 
warrier. And such a wicked couple were these tow, that it grue to be 
a prouerbe, that the pope neuer did that which he said, nor his sone 
seldome speake what he ment. 

But obserue the righteous judgment of God vpon them ; when they 
were ariued almost to the tope of their greatnes, and the hight of their 
hopes, they were throwne downe; for, on a time, haueing prepared a 
banket, and inuited some cardinals, & great ones (which stood in their 


* More properly John XI., who became Pope, anno. 931. — Ed. 
f Jean de Serres. Generali Historie of France, translated by Edward Grimeston, 
London, 1624, folio. — Ed. 

| Francis Guicciardini, a nobleman of Florence, and a well-known writer, was born 
in 1482, and died in 1540. His Historj' of the Wars of Italy was first published at 
Florence (the first sixteen books only) in 1561, fol. The remaining four books were 
published three years later. The work was first translated into English by Geoffrey 
Fenton, 1579, fob, entitled “ The History of Guicciardin; ” yet I doubt, on examination, 
if this is the edition used by Bradford. — Ed. 


20 


way,) whom they mente to dispatch with poyson, they had for that end 
prepared some bottels of wine mixed for the turne ; but by a mistake 
ip the serueters, the pope had giuen him wine out of the wrong bottle, 
of which both he and his sone drounke ; so as he dyed shortly after ; 
and his sone being yonge and more vigorus, with the help of antidots 
scaped narowly, and lay sicke a longe time vpon it, and all their de- 
signes were ouerthrowne therby. — Qualis vita, finis ita. 

When the pope was dead, (saith Guiccardine) all Rome rane to 
see him, and rejoyced to see such a serpent destroyed ; who with his 
imoderate ambition =and poysoned infidelity, togeather with all the 
horible examples of cruelty, luxurie and monstrus coueteousnes, seling 
without distinction both holy and prophane things, had infected the 
whole world. Thus Guiccardine, a writer of ther owne, in his His- 
toric of Italie fol : *234* & *236. — Quae bona si non est, finis tamen 
ilia malorum est. 

Yong-Men. 

It is aparente by what you haue declared touching both their 
spirituall and corporall whordomes, and filthy polutions, that this is 
not the chaste-spouse of Christ, but that 7tOQV?]g [xsyaXrjg, the great 
whore, that mother of whordomes and abhominations of the earth. 
Reu. 17* And it may be admired they should so long delude the 
world and attaine this hight of greatnes. 

Ancient-Men. 

This is that misterie of iniquitie which begane betimes, and wrought 
by degrees. One great steppe to this aduancmente was when Con- 
stantine out of his godly zeal bestowed ritches & honours vpon the 
church, espetially vpon the bishops, & aduanced Siluester the first, 
bishop of Rome, in an eminent maner (because Rome was the imperiall 
seat) and caused a miter besett with presious-stons to be put vpon his 
head ; which afterwards made them swell with prid & ambition, & 
could neuer be satisfied, but sought to be vniversall bishope, and rule 
ouer all others. But yet rested not ther, but vsurped the ciuill power 
also, and lift vp them selues aboue kings & emperours, and then were 
they come to the hight of exaltation, as in the time of Boniface, &c. 
when they could say, behould both swords. Ego sum pontifix, Ego 
sum Caesar. I am the high priest, I am Caesar. And then they sett 
vp whom they would, and threw downe whom they pleased, and the 
highest were faine to fall downe before them. According to that of 
Mantuan : 


\ 


Great Ceesar with victorious kings, 

Who goulden crownes doe wear ; 

They doe adore his footsteps, who 
The double sword doth beare.* 

Paschalis the *2* when he was chosen pope, put on a purple robe 
and a diadem vpon his head, with a scepter in his hand, and a girdle 
tyed about him, haueing *7* seales and *7* keyes hanging therat, to 
signifie his plenarie-power to bind & lose, to open & shut ; and of seal- 
ing, resigning, and judging. He excomunicated the noble emperour 
Henerie the *4* and stirred vp his owne sone to make warr against 
him. 

Bonifacie the *8* when he kepte his jubile at Rome, the first day he 
shewed him selfe in his pontificall garments with Peters keyes ; but the 
•2* day he shewed him selfe in royall apparell, with a naked sword 
carried before him, and a harold proclaming, Ecce potestas vtriusq 
gladij : behold the power of both swords ; claiming to him selfe 
soueraine authority in all things, both ciuill & ecclesiasticall. And 
he excomunicated Philip, the King of France, and his posteritie, to 
the *4* generation ; because he made an ordinance that no money should 
be carried out of his countrie to Rome. 

When Albert the *1* came to the pope (after he was chosen) and 
desired (in a humble maner) his blessing, and to be crowned by him, 
the pope tould him he was not worthy, but put the crowne on his 
owne head, and a sword by his side, and said, I am Csesar. 

They would pretend diuine athority from the scriptures ; as, Thou 
art Peter, to the will I giue the keies of the kingdom of heauen, &c. 
Mat* 16* But it is euidente that Phocas, that murderer, was he of 
whom Boniface the *3* first obtained the title and power of Vniuersall 
Bishop, ad the Church of Rome to be the head of all churches ; which 
was that they had long gaped for ; and which being once obtained they 
rested not till they trode the emperours their power vnder their 
feete. — Esto procul Roma, qui cupis esse pius. 

Yong-Men. 

These things which you haue related doe make it clear vnto vs that 
this Roman-Church is not the true Church of Christ, but that scarlet- 
coloured whor, that great Babylon, that mother of whordoms and 
abominations of the earth. Reu *17* And her popes, &c. that maa 
of sine, that anti-christ, that sone of perdition, which shall be de- 


* See Pareus above cited, page 174. — Ed. 


22 


stroyed. The Lord keepe vs farr from her iniquitie, that we may be 
kept from her plagues. But we pray you let vs hear your judgment 
of the Episcopacie, as it hath been in England for many years, therin 
differing from other reformed churches. 


OF THE EPISCOPACIE. 


Ancient-Men. 

It will be needfull before we speake to this poynte that some thing 
be premised to preuent mistakes. And first, we accknowledg that 
bishops, such as are mentioned in the holy scriptures, are of deuine 
institution and the ordinance of God. 2'r But lord bishops, inuested 
with sole spirituall power and gouerment, and exerciseing sole au- 
thority, power, and gouerment ouer the churches, without their choyse 
or consent, is strang from the scriptures, no institution of Christ, 
but a humane deuise and intrusion. 

3 1 ? Though this lordly hirarchie, consisting of primates, metro- 
politans, archbishops, lord-bishops, deans, arch-deacons, with all 
their subordinats, and inferior-dependents, in regard of their places, 
callings, power, and juridiction, were vnlawfull and strang from the 
rules of holy scriptures, and according to the popish patterne, yet 
wee acknowledge that many of their persones were men of worth for 
vertue & learning, for pietie & godliness, and many exelent parts ; 
yea, some of them blessed martires, who gaue their bodyes to the fire 
for the trueth of Christ. 

4 1 ? For the maine (in charitie) we beleeue they saw not the euill 
in these things, but had their minds more intente vpon the puritie of 
doctrine in the cheefe foundations of religion, and purging of the same 
from popish-leauen ; espetially the first & most sincere reformers. 

5 1 ? Though they saw some thing amise, yet they could not doe all 
things at once ; the times would not beare it ; they thought to gaine 
vpon them by degrees, as the times would suffer ; and so might haue 
done had men remained faithfull, and prid and ambition had not hin- 
dered and blinded the eyes of sundrie. 

6‘f and lastly. The casting out of the pope & his supremasie, and 
the supressing of the worst part of the hirarchie, abots, munks, 


23 


and friers, those swarmes of locusts which did eat vp and defile the 
land ; and pulling downe of their strong foundations and firme cor- 
porations, which they thought to be indesoluble ; it did cause such an 
earth-quake in the land as did astonish the minds of men ; and in that 
junkture of time made the world to wonder, and after times to admire 
the same. No maruell therefore, though the greatnes of that work 
did not giue way to many other things which were to be the worke of 
time. 

We are therefore thankfully to acknowledg the great worke of God 
in the Reformation made in our dear, natiue-countrie, in which the 
tyranie and power of the pope was cast of, and the purity of doctrine 
in the cheefe foundations of religion restored ; and though she fell 
short in some things of other Reformed Churches, (espetialy in gouer- 
ment,) yet not in the grouth of the power of godlynes, but rather to 
exceede them in such as the Lord raised vp and inlightened amongst 
them. 

But herein was the great defecte, that this lordly hierarchie was 
continued (after the pope was cut of) in the same calings and offices, 
and ruled (in a manner) by the same lawes, and had the same power 
& jurisdiction ouer the whole nation, without any distinction ; all being 
compelled, (as members of this Nationall Church) to submite to the 
forme of worship established, and this gouerment set ouer them ; farr 
difering from the liberty of the gospell and the practiss of some other 
Reformed Churches, who only admited such into the church, and 
to partake in the holy things, as manifested repentance and made pub- 
licke confession of their faith according to the scriptures; and had 
such a ministrie sett ouer them as them selues liked & approued of. 

And of this Dtr. Ridley biterly complaines, (who was some times a 
“ bishop, and after, a blessed martyre) How that the greatest parte of 
“ all sorts, in King Edwards days, both magistrats, bishops, ministers, 
“ lawyers, and people of all sorts & degrees, were neuer perswaded in 
“ their harts (but from the teeth outward, and to please the king) of 
“ the trueth of Gods word, & the religion they reciued, but did dis- 
“ emble. 

“ And pitifull and lamentable it was (saith he) to see the people so 
“ loathsomly and ireligiously, to come to the holy-communion and the 
“ seruice of God, which they vnderstood neuer a whit, nor could be 
“ edified any thing at all ther by. Acts & Mon : fol : 517* 

A very sad complainte, and shows vs the true face of things in those 
times, by him that was able to discern, who was neither Brownist, 


24 


nor seperatist. He allso judged it to be a cheefe cause of Gods judg- 
ments which followed in queen-Marys dayes. 

Yong-Men. 

We perceiue then, that the cheefest agreemente and conformitie 
between other Reformed-churches & the Nationall Church of England, 
as it stood vnder the prelats and bishops, was more cheefly, in regard 
of the puritie and truth of doctrin, then in regarde of either the con- 
stitution of the church, or gouermente of the same, in w c h we per- 
ceiue they did mainly difer. 


Ancient-Men. 

You say right in that, for they neuer approued this gouerment, but 
bore it as a burden ; as appeares, not only in their generall practise, 
but also in their writings. For which take these few testimonies of 
many : 

By this you see (saith Mr. Beza) that the church is not to be taken 
for certaine of the worshipfull clergimen alone, but for an whole 
assemblie and congregation of Gods people ; with out whose consent 
neither excomunication nor election of ministers ought to be vsed. On 
Epeh -5* 

And in his Confession, Art *7* Chap *14* he hath these words : My 
Lord-Bishop, M r . Officiall, M r . Vicar, their promoters, procurators, & 
the like ; it was not possible to haue brought them into the Church 
of God, till they had driuen Christ the maister out. And ther is 
neither holy scripture, neither councell, nor anciente doctors, which 
euer knew such monsters. And in the *12* Chap, of his Confessions, 
he saith: Concerning their suffragans, officials & proctors in the courts 
of the church, &c. and other such innumerable vermine, what can I 
say otherwise ? for one shall as soone find the diuell among the angels, 
as. one word or mention of them in the Scriptures, or in the ancient 
councels, doctors, Greek or Latine, to approue them. I say more, 
that it is as possible to accord these estates, with the true form of the 
church, as to accord light and darknes, truth and lyes. So he. 
Through the ambition of Bishops (saith Gualter) it is come to pase 


* Theodore Beza, an eminent and voluminous French writer and promoter of the 
Reformation, was born in 1519, and died in 1606. A large number of his works were 
translated into English in his own day. Many of these jjre now very rare. — Ed. 




25 


that the libertie of the church is troden vnder foote, and chosing of 
ministers dependeth on them. Gualter on Acts. Horn : 104** 

Now where the ambition of prelats hath disturbed and broken this 
order, and liaue chalenged vnto them a lordship ouer the inheritance 
or church of Christ, the congregations are euery day molested with 
new contentions ; and tlier appeareth no end, either of errours, or most 
bitter debates. Gualter, Horn: 104* * * § 

I thinke, verilie, (saith Mr. Wheatonhall) Gualter, in these words 
pointed with his finger espetially at England ; for no nation of Cliris- 
tendome, that is caled a Reformed-Church, hath had, or is like to haue, 
such endless contentious and continuall errours, only through the 
lordship and magnificent estate of lord-bishops ; which no Reformed 
Church in all Europe hath retained but England. Whetenhall, pag: 

127* f 

Danaeus $ saith, they do perfidiously depriue the church of her right, 
who thrust a pastor on a people without their knowledg or consent ; 
for they doe the church the greatest injurie when they spoyl her of 
her judgment and voyce giueing; who are therefore truly to be called 
sacrilegious or church-robers. Vnto which he addeth : By all this it 
appears, how that calling of ministers is none, or not lawfull, which is 
made by the authority, letters, commandment and judgment of the 
king alone, or queene, or the patrons, or bishope, or archbishop, 
&c., as is vsed in England ; which (saith he) I speake with greefe. 
M r Jacobs Attestation, § pag : 42* Mr. Caluin hath the like. 

Truly (saith Mr. Caluin) this is a foule example, that out of the 
court are sent bishops to possess churches ; and it should be the worke 


* Rodolph Gualter, one of the early Swiss Reformers, was born at Zurich, 1529, and 
died 1586. He wrote many works on Scripture, History, and Grammar, some of Avhich 
were early translated, into English; among which is the one cited bA r Bradford, “An 
hundred, threescore, and fifteene Homelyes or Sermons, vpon the Actes of the Apostles, 
written by Saint Luke; made by Rodulphe Gualthere Tigurine, and translated out of 
Latine into our tongue for the commoditie of the English reader. By John Bridges, 
London, 1572,” fol. (See Watt.) — Ed. 

f Thomas Whetenhall wrote a Discourse on the Abuses in the Church of Rome, 
1606, 4to. — Ed. 

J Lambert Danaeus was a French Protestant Divine, born about the year 1530, and 
died 1596. Many of his writings were translated into English in his time. Bradford 
is here citing Danaeus through Jacob. — Ed. 

§ The author quoted is Henry Jacob, an English divine, who founded the Inde- 
pendent Church, in London, in 1616. He wrote a number of works, among which is the 
one cited in the text: “ An Attestation of many Learned . . . Divines justifying this Doc- 
trine, viz., that the Church-government ought to be always with the peoples free 
consent.” 1613. 8vo. Jacob is said to have died in Virginia, in 1624. — Ed. 




26 


of a godly prince to abstaine from such corruption ; for it is a wicked 
spoyling of the church, when ther is thrust vpon any people, a bishop 
whom they haue not desired, or, at least, with free voyce alowed. And 
againe, it is tyrannous for any one man to appointe or make ministers 
at his pleasure. Therefore (saith he) this is the most lawfull way, 
that those be chosen by comone voyces, who are to take vpon them 
any publick function in the church. Caluin on the -14- of the Acts, & 
the *6* of the Acts. Whetenhall, page T44- 

Francis Lambart saith, maruell not that I said ther be many 
bishops in one city ; for verily euery city hath so many bishops as 
it hath true preachers. 

And againe he saith, euery parish (or congregation) ought to haue 
their proper bishop, which should be chosen & confirmed by the people 
& comunallitie of the church, of euery place. And to doe this, they 
haue no need of letters, rings, seales, tokens, and such other things of 
this kind, very much vsed, clean contrary to the word of God. And 
so long they should be accounted for bishops, as they preach most 
purely the gospell of the kingdom of God, from w c h if they swarue 
and teach strung doctrine, they ought to be deposed and put out of 
them by whom they were chosen, euen of the coinunality of the church 
aforenamed. 

And againe he saith, all the canons of the world cahot lawfully 
chose one bishop of the church of Jesus Christ ; and that the church 
of God hath no ministers besides these, bishops and deacons. Wheten- 
hall, pag *87* 

And Zuinglius saith, a church is taken for the seuerall congregations, 
which conueniently meete togeather in some one place for the hearing 
of the word, and receiuing of the sacraments. The Grecians call these 
Parikias. And of this maner of church, Christ speaketh, Mat T8* 
Tell the church. And the Apostle Pauli to the Corinthions. Whet : 
pag -88* 

Peter Martire saith, we confesse the kies are giuen to the whole 
church ; and by the kyes, he meaneth gouerment and ecclesiasticall 
power. 

He allso saith, without the consent of the church not any one can 
be excomunicated. This right belongs to the church ; neither ought it 
to be taken away from it. Jac. Attestation, page *34* He allso 


* Bradford evidently here quotes Lambert (probably the author of “ The Summe 
Christianity,” 1536), and Zuingli, through Whetenhall. — Ed. 


affirmeth that gouerraente is a notable portion of the gospell, and not 
the least part of Christian Religion ; and that the gospell seemeth 
to be neclected of them, who put away from them so excelente a part 
thereof. In his Epist : to the Lords of Polonia. 

Also Caluin saith, in that forme of the church which the apostls 
set downe we liaue the only pattern of a true church ; from which if 
any bend aside neuer so litle, he erreth. Epis : to Sadolet.* 

Chemnicius saith, that Paul & Barnabas did not thrust ministers on 
the church without their consent ; and that the election & vocation 
of ministers by the historie of the apostles & their examples, appears 
clearlly to belong to the whole Church; and that this is the judgmet 
& way of the apostolike, primitiue, and ancient church, concerning the 
lawfull election & calling of ministers ; which way hath place in those 
churches which are constituted according to the word of God. 

Junius saith, f it is manifest that that way of chosing & calling min- 
isters is most approued by the testimonie of holy scriptures, which 
the apostles in old time kept in the churches. And when the bishops 
did arogate that power to them selues, and depriue them of it, it was 
the churches damage, injurie and shame. And what that way was, he 
shewed before ; how that the whole church did chose, (that is, the 
body, consisting of the eldership & people or coihone sort) by equal & 
comone voyces. Jacobs Attestion, pag *44* 

Then he answereth some obiections : But some will say, the people 
are ignorant of their duty and right herein. Let them be taught 
(saith he) and they will vnderstand it. But they know not how to vse 
it aright. Ans ; they will not know it euer, if they vse it neuer. But 
they are factious often, and deuided into parts. Let them be redused 
to peace by wholsome counsell, and let them be ruled by the authority 
of the word, and the endeours of good men ; that their minds being 
ordered, they may do that which is their right to doe. Page *46* 

We might add many more (for the whole current of all those exel- 


* “ During his [Calvin’s] stay at Strasburgh, he contiuued to give several marks of 
his kind affection to the church of Geneva, as appears, among other things, by the 
answer he wrote in 1539 to the beautiful but artful letter of Cardinal Sadolet, Bishop of 
Carpentras.” “ That letter is to be found in the volume which contains Calvin’s small 
works (opuscuks )” ; dated Sept. 1, 1539. (Bayle’s Diet, enlarged, IV. 46.) — Ed. 

t Chemnitius and Junius are here cited through Jacob, a copy of whose book, 
belonging to the American Antiquarian Society, I have consulted. Mart. Chemnitius 
wrote a number of theological works, published at Frankfort on the Maine. Francis 
Junius was Professor of Divinity at Leyden, and a writer of distinction. He was born 
in 1545, and died of the plague, at Leyden, in 1602. — Ed. 


28 


ent deuines and first lights and guids of the Reformed Churches, rune 
in one stream this way). But these shall suffice. By which you may 
see how, from the scriptures, they shew what a church is ; what power 
it hath, both in chosing & ordaining or confirming their owne officers ; 
and in deposing them, if the case so require ; as also to receiue the 
worthy, and to excommunicat the guilty, when need requires. And 
that it is not only an injurie and damage for any to depriue them of 
this their right & libertie ; but that it was no lese then sacriledge and 
tyranus vsurpation in the lordly hirarchie so to doe. 

Yong-Men. 

We see plainly these testimones are very full against the power 
and vsurpation of the prelacie ; and as clear for the approbation and 
lawfullnes of the Congregationall way. 

But it is objected, wheras you seeme to lay so much waight on the 
name or terme lord-bishope, that it is but a title of reuerence, and 
may as well be giuen to bishops now, as the Hebrew 1 Adoni, the Greeke 
xvQiog, the Latin Dominus, and the Dutch Here ; [&] may sometimes, 
and haue been giuen in way of honour vnto them, without offence. 

Ancient-Men. 

It is not so much the name, as the thing, that is stood vpon. They 
are called spirituall-lords, and chaleng spirituall power and sole 
authority ouer the churches; which belongs only to the Lord Jesus 
Christ, the only law-giuer of his church. Neither is the consequence 
good, for our English terme Lord, & Lordship, vsually and properly 
implies power and authority, and sole rule & gouerment ouer others ; 
wheras these forain terms, MQiog, Monsieu r , Dominus, Here, 
&c., doe not alwaies so signifie, but often and more vsually importe no 
more but M r or Sir, in our sense and phrase and maner of speaking. 

It is obserueable what Socrates (that famouse historian) saith in the 
proeme of his -6- booke* The fauorers of prelats (saith he) will blame 
vs for not entitling bishops, most godly, most holy, and such like epi- 
thetons, &c. But I will lay asid, (saith he) these swelling titles and 
tye my selfe to the truth of historie. So farr was he from those 
flatering titles of your grace, your lordship, your honour, &c. the 


* Socrates (Scholasticus) an ecclesiastical historian, born about the middle of the 
fifth century. His “ Church History ” is probably the book here cited. It was trans- 
lated into English as early as 1585. — Ed. 


29 


name of lord was scarce giuen to kings and emperours in those days, 
much less to bishops & prelats. 

Yon g-Men. 

But our bishops would seeme to deriue them selues and callings 
from deuine authority of the scriptures, as the apostles successors. 

Ancient-Men. 

So doth the pope from Peter, (as you heard before) but they will 
neuer be able to proue their lordly power, nor metropolitan or diocesan 
jurisdiction, from the scriptures. Their pedigree will be found to be 
of much later date. Our owne late lawes will sooner show the founda- 
tion a rise of our late bishops, and their callings and jurisdiction, then 
the scriptures. 

It was inacted by a statute made in the *1* year of the raigne of 
queene Elizabeth, that all jurisdiction, priuiledges, sup[e]reorities, & 
prehemiencs, spirituall or eclesiasticall, as by any spirituall or ecclesi- 
asticall power or authority hath heretofore been (understand by the 
popes decrees, or prelats canons) or lawfully may be exercised or 
ysed for the vissitation of the ecclesiastcall state & persons, & for 
reformation, order and correction of the same ; and of all maner of 
errores, heresies, schismes, abusses, offences, contemptes & enormities ; 
shall for euer by authority of this present-parlemente, be anexed to 
the crowne of this realme. T* of Eliza: Chap *1* fol:1001* 

2 ly • By vertue of this statute the queen was to assigne shuch per- 
sons by her letters patents as she thought fitt, to exercise this ecclesi- 
asticall jurisdiction. 

3 ly - By the same power comited vnto her, she did and might cause 
such as she thought fitt, to be elected & ordained for bishops, arch- 
bishops, &c. And in the *8* of her raign, because some doubts were 
and might be made about the proceedings therin, she had power to 
dispence (and did) with all causes or doubts of any imperfection or 
disabilitie that can or may in any wise be objected against the same. 
The *8* of her raige, fol : 1068* 

Also it was by an acte of parlement prouided, in the *25* of Henery 
the '8* that the archbishop of Canterbury, for the time being, and his 
successors, should haue power & authority fro time to time, by their 
discretions, to giue, grant & dispose, to the king, his heires & successors, 
all maner of such licences, dispensation, &c. as heretofore had ben 
vsed and accustumed to be had & obtained, &c. from the Sea of Rome. 


5 


30 


And also the aforesaid archbishop, he or his suflicent deputies, might 
grant all maner of licences, dispensations, faculties, &c. for any such 
cause or mater, &c. as hath bene accustumed (to any of the kings 
subjects) to be had at the Sea of Rome, or by authority of the same. 
An 0 : 25- of Hen- 8- Chap- 13- 

Thus you may see from what botome and foundation their power, 
callings, and jurisdition did arise, whatsoeuer else is pretended or 
pleaded otherwise. 

And togeather with these functions & callings, they did retaine 
their commissarie courts, courts of faculties, &c. with all their officers, 
as chancelors, comissaries, officalls, doctors, proctors, registers, aparitors, 
&c., in which they did examene causes, pase excomunications, punish 
or absolue at their pleasure, grant licences, lay censures vpon persons, 
& take them of againe for money. Yea, they had allso their prisons to 
comite men too when they pleased, (in which they were neither like 
the apostells, or their true successors). Their courts were vsually full 
of bawdery, bribery, tiranie & oppression, and a continuall snare and 
vexation to the godly. They followed more the pops law then the 
rules of the gospell ; as one of their cheefe procters (in his answer to 
the Abstracte, ....)* affirmes, that the canon-law, is the commone- 
law ecclesiasticall. 

They would needs haue the pontificall and preistly apparell con- 
tinued, and held vp, to the great offence of the godly at home and 
abroad ; as copes, four-cornerd-capps, surplisses, albs, canonicall coats, 
& such like trash, fitter for the whore of Rome, then the Church of 
Christ. 

Also they stood stifiy to maintaine a company of vaine ceremonies, 
profitable for nothing (excepte to maintaine their courts, and fill their 
catch-pouls purses,) ; such as the crose in baptisme, kneeling at the Lords 
Supper, wearing the surplise, keeping of holy-days, bishoping or con- 
firm [ing] of children, &c. These & a number more, with stricte con- 
formitie to the comone-seruice, were more vrged and looked too, then 
ether the powerfull preaching of the word of God & sound doctrine, 
or holines of life & conuersation. Nay, it is notoriusly knowne, (to 
the dishonour of God & the Gospell) that painfull and zelous ministers 
were silenced, and godly professers reproched with nie-names of 
Puritanes, Browists, precisions, and shuch like contumelies, for these 
things. 


* Blank in the MS. — Ed. 


3 


81 


Yon g-Men. 

We beleeue these things which you haue related, concerning the 
maner of their callings and grounds of their proceedings, haue not 
been so comonly knowne, or at least, considered by many. We confess 
we haue been ignorante in many of these things, and now doe not 
maruell they found such oppossition, but rather that they were so long 
forborne. But we find that many plead, and are of opinion, that 
diocesan-bishops haue been from the apostles time, and that Timothy 
& Titus were such, and some of the apostles them selues were such. 

Ancient-Men. 

The apostles were ouer all churches, and had a larger commission ; 
Mat. 28. and euangelists (such as Tim : & Titus) were also extraor- 
dinary men, & imployed by the apostles for the preaching of the 
gospell & establishing of the churches. And it should be dirogatorrie 
to their callings to be tyed to a perticuler flocke, as ordinary bishops 
were. Acts *20* 

But the truth is, ther were no proper diocesan-bishops in the world 
till the Councell of Nice, (which was in the *4* centuarie,) nor any 
diocesses deuided, till then ; that patriarchs were deuised, and other 
sup[e]reoritie s , for good ends, to watch against, and supress erours & 
heresies ; but it being but a humane deuice, and wanting warrent from 
the word of God, it proued fruitles, and was a meanes to pufe vp the 
bishops with prid, & make them swell with ambition, and serued to 
aduance antichrist vnto his seat. 

And yet it was a long time after, ere that they did assume such 
lordly power, to exclude their presbitors in their adminstrations, or 
the people from their voyces in elections and other rights ; as those 
that are aquainted with histories doe well kowe ; and as came to pass 
in after times, espetially after the exaltation of antichrist to his hight. 

It is not denied but that many churches before these times might 
grow too bulkie, like vnweldy bodyes ; and many bishops that were of 
eminent parts for gifts, and in eminente places, were much resorted to 
for counsell and help in many cases,* and they gaue them honour and 
respecte, as their merits did well deserue. But that ther were any 
proper diocesan bishops, with sole power & jurisdiction ouer others 
before these times of Constantine, they will neuer be able to proue ; 
what soeuer florishes they or any for them may make or pretend. 




* & sometimes tooke too much vpon them. — Bradford’s note. — Ed. 


32 


Yong-Men. 

Some thinke the Presbiteran gouerment (which is by Classis, and 
Sinods) to be as oppressing and burthensome as this of the prelats. 
We pray you shew vs in what they differ. 

Ancient-Men. 

We shall shew you what M r Gillespie, a Scotch-minister, saith 
herin. The prelate (saith he) was but one, yet, *l ly - he claimed the 
power of ordination and jurisdiction as proper to him selfe in his owne 
diocesse. But we giue the power of ordination & church censures 
not w, but vnitai, not to one, but to an assemblie gathered into one. 

2 ly * The prelate assumed a perpetuall precedancy and priuiledge of 
moderating sinods, which we deney to any one man. 

3 ly - The prelate did not aske or receiue aduice from his fellow pres- 
biters, but when he pleased. 

4 ly * He made him selfe pastor to the diocesse (consisting it may be 
of some hundreds of congregations) holding that the ministers of per- 
ticuler congregations did preach and administer sacrements in his 
name by verue & authority from him, as his vicars, because he could 
not acte in euery congregation. But the Presbiterall gouerment ac- 
knowledged no pastoriall charge of preaching and ministring the 
sacraments to more congregations then one. 

5 ly * As the prelats deneyed the power & authority of pastors, so 
they vterly deney the very offices of ruling elders and deacons for 
taking care of the pore in perticuler congregations. 

6 ly - They did not acknowledg congregationall elderships, nor any 
power of discipline in perticular congregations, which the Presbiterians 
doe. 

7 ly • They intrude pastors ofttimes vpon churches against their con- 
sente, which the Presbiteriens doe not. 

8 ly ’ They ordaine ministers without any perticuler charge, which the 
Presbiteriall gouerment doth not. 

9 ly * In sinods they doe not allowe any but the clergie alone. 

10 ly - The prelats declined to be accountable to, and censurable by, 
either chapters, diocessan, or nationall sinods; but in Presbiteriall 
gouer 4 all are called to accounte, in presbiteries, provinciall, and 
nationall assemblies ; and none are exempted from sinodicall censures 
in case of scandalle and obstinacie. 

ll ]y - The prelats power was not merely ecclesiasticall ; they were 
lords of parlemente and held ciuill places in the state, which we 
condem. 


12 ly - The prelats were not chosen by the church ; presbyters are. 4 

13 ly> The prelates did presume to make lawes binding the con- 
science, euen in things indiferent ; and did persecute, imprison, fine, 
depose, excommunicate men for certaine rites & ceremonies acknowl- 
edged by themselues to be indifferent (seting the will and authority of 
the law-makers asside). This the Presbiteriall gouerment abhoreth, 
saith he. 

14. The prelats did excomunicate for monie-maters, for trifles, w c h 
the Presbiteriall gouerment condemneth. 

15. The prelates did not alow men to examene by the judgmente 
of Christian & priuate discretion, their decrees ' & canons, so as to 
search the scriptures and looke at the warrents, but would needs haue 
men thinke it enough to know the things to be coihanded by them 
that are in place and power ; but Presbyterall gour* : (saith he) doth 
not lord it ouer mens consciences, but admiteth & comendeth the 
searching of the scriptures, whether these’things it holds forth be not 
so ; and doth not presse mens consciences with sic volo, sic jubeo, but 
desire they may doe in faith what they doe. 

16. The prelates held vp pluralities, non-residences, &c., which the 
Presbyteriall gouer* doth not. 

17. As ma>ny of the prelates did them selues neclect to preach the 
gospell, so they kepte vp in diuerse places a reading-non-preaching 
ministrie, which the Presbyteriall gouerment suffereth not. 

18. They opened the dore of the ministrie to diuerse scandalous 
arminianized and popishly affected men, and locked the dore vpon 
many worthy to be admited. The Presbyteriall gouerment, (saith he) 
herein is as contrary to theirs, as theirs was to right. 

19. Their officiall-courts, comissaries, &c, did serue them selues as 
heires to the sones of Eli ; thou shalt give it me now, and if not, I will 
take it by force. The Presbyteriall gouerment (saith he) hatteth such 
proceedings. 

20. The prelates and their high-coimission-court (saith he) did 
assume potestatem utriusq gladij, the power of both the temporal an[d] 
civill sword ; the Presbyteriall gouerment medleth with no ciuill nor 
temporall punishments. Arons-Rod. fol: 179.* 

Thus we haue giuen you many of the differences between these tow 


* George Gillespie was a minister at Edinburgh, and a member of the celebrated 
Westminster Assembly of Divines. Among his many books was the one cited by Brad- 
ford: “Aaron’s Rod blossoming; or, the Divine Ordinance of Church Government 
vindicated;” London, 1646. — Ed. 


5 


34 


gourments, by one of them selues, and in his owne words. And 
sundrie more might be made ; neither will we now skane the practise 
of the Presbyterieans, how answerable it is in all things to some of 
these grounds. 

Yong-Men. 

These are very deepe charges and wound sorely this Nationall 
Gouermente by prelates and lord bishops & their substitutes. And it 
is like if the head be thus corrupte and distempred the body cannot be 
sounde, but ill-affected. We desire to hear something thereof, and 
then that you will proceede to speake some thing of the Presbiterians, 
and their gouermente. 

Ancient-Men. 

We shall not say much herein, because it hath bene obuious to 
euery mans eyes and eares, and some testimonies might be thought 
partiall. Take therefore only these tow ; first, Archb. Whitgift 
saith, now the church is full of hypocrites, dissemblers, drunkards, 
whoremongers, ignorant-persons, papistes, atheistes, and such like. 
Ans : to the Admoition, pag *44- 45- # 

And Doctor Bilson saith, to our churches comes all sortes, atheistes, 
. hypocrites, &c., all which filth, (saith M r . Jacob,) ought verily to be 
imputed to non-residents and pluralists ; and that a diocesan bishop 
must needs be a great pluralist and non-resident him selfe, for he hath 
the proper charge of soules, ouer all his cirquite ; that is, ouer many 
hundred congregations, and for the most part is neuer with them, nor 
so much as euer saw their faces. Jacobs Attestation, fol : 131* 

And M r Caluin saith, that it is a prodigious and monstrous mish- 
cheefous wickednes, vtterly against God, against nature, and against 
the ecclesiasticall gouerment, that one arrante theefe should sitt ouer 
diuers churehes-together, and that he should be called their pastor, 
which cannot be present with his flock though he would. Wetenhall, 
pag *145* 

Thus you see the complection of this Nationall-Church ; and the 
causes therof, in a great measure; and' what just ground ther hath 
been of complainte and bearing witnes against the same, by those who 
haue suffered hard measure for so doing, from men ; but their reward 
is with the Lord. 


* John Whitgift, Archbishop of Canterbury, wrote a number of books, among which 
was “An Answere to a certan Libell, entitled, An Admonition to the Parliament,” Lon- 
don, 1571. He died at Lambeth, 1604. — Ed. 


35 


Yong-Men. 

We must acknowledg you haue giuen vs more light in these things 
then we in many things saw before, and we doubt not but such as haue 
been faithfull to the Lord & his truth shall reap the fruit of their 
labours. But we pray yoi^ to procceed to speak of the Presbiterian 
gouermente. 


OF THE PRESBYTERIANS. 


Anciente-Men. 

The Reformed Churches, vnder the Presbyterian gouerment, we 
esteeme and reuerence the as the true churches of Christ ; being for 
the maine rightly constituted and reformed according to the word of 
God; at least in those grounds and principles laid downe and held 
forth by those excelente men and shining lightes which the Lord 
reaised vp in the first times of Reformation ; as we haue allready seen 
by the testimonies of sundrie of them, & by many more may appeare. 
But it were to be wished that many things had been better examined 
and mended according to the true standard and right patterne of the 
word of God, as we doubt not but many of them selues were of the 
same minde, and were contented to beare with, and suffer many things 
which, in regard of the condition of the times and places in which they 
liued, they knew not how to help or mende. And what hath been 
left vnreformed at first hath seldom been mended affterwards, but 
rather grown worse, as too much experience hath showne. And this 
that excelent and holy man Peter Martyre well kewe, when he write 
to the ministers of Polonia. Who seeth not (saith he) that when 
“ a mater is defered, desired occations are lost. Wherfore bestire 
“ your selues with speede, Breethren , pluck vp by the rootes all 
“ superstition, and false opinions ; let the euill seeds & rotten roots be 
u cut vp euen in the verie begining, for if they be neglected at the 
“ first (I know what I say) they are with dificulty taken away after- 
“ ward. I haue seene some (saith he) which haue pared away the 
“ leaues, flowers & fruits of superstition, but haue spared the roots, 
“ which haue afterward sprunge vp againe, to the great hurt of the 
“ Lords vinyeard. Epis : to the Ministers of Poland, pag *87* Well 
had it been had this good and holsom counsell bene better followed, 
both by them and others. 


36 


Yong-Men. 

We desire to know how them selues describe or speake of the 
church ; and how the same may be knowne and discerned. 

Ancient-Men. 

Vsually they distinguish betweene the Catholick-church and a per- 
ticuler-church. The Catholick church is some time taken by them 
for all the electe of God, that euer haue been, or shall be, euen all the 
saints that euer haue been or shall be in the world ; and some time, for 
all the faithfull that liue disperced through the whole world in any 
present age. 

But of a perticuler church (which most concernes our mater in hand) 
you haue heard before, how that Zuinglius & others say, the church 
is taken for the seuerall congr[eg]ations which conueniently meete to- 
geather in some one place, for the hear[ing] of the word, and receiuing 
the sacraments, which are by the Greecians called parikias, & of this 
maner of church Christ speaketh, Mat* 18* Tell the church and the 
Apostle *1* Cor* 5* 

And the French Confession, Art *27* hath these words, We affirme 
out of the word of God, that the church is a company of the faithfull, 
w c h agree togeather in following the word of God & imbracing pure 
religion, wherin they allso dayly profite, &c. Herman : Conf : page *320* 

And in the Belgia Confession it is said the true church may be dis- 
cerned from the false by these notes : First, if the pure preaching of 
the Gospell doe florish in it ; if it haue the lawfull administration of the 
sacraments according to Christs institution ; if it doe use the right 
ecclesiasticall discipline for the restraining of uice ; finaly, if it doe 
square all things to the rule of Gods word, refusing whatsoeuer is 
contrarie to it, &c. Hermon : Conf: page *322* * 

All the rest doe for the most part agree herein, as may be seen 
more at large in the *10* section of the Church. Hermon: of Conf: 
*306* & following. 

And the Scotch Conffesion saith, whersoeuer the former notes 
are seen and of any time continue, ther, without all doubte, is the 
true church of Christ (be the number neuer so few) who, according to 
his promise, is in the midst of them. Not in the vniversall (say they), 


* An Harmony of the Confessions of the Faith of the Christian and Reformed 
Churches in Europe. Translated out the Latine. Added the Confession of the Church 
of Scotland.” 4to , 1643. — Ed. 


37 


of which we haue spoken before, but perticuler, such as were in 
Corinth, Galacia, Ephesus, and other places, in which the rainistrie 
was planted by Pauli, and were by him selfe named the churches of 
God, &c. Hermonie of Conf : pag *18* 

^ Yong-Men. 

Seeing they hold this ground of perticuler churches, and that ther 
are in these churches a presbyterie or eldership, with power of dis- 
cipline, as you haue now showed vs, & before in the *6* differencs 
made by Mr. Gillespie betweene them selues and the prelats, ther 
may seeme herein no difference betweene them and those of the Con- 
gregationall-way. If ther be, we pray you show vs wherin it lyeth. 

Ancient-Men. 

We shall show you how the afforesaid author, Mr. Gillespie, giues a 
hint herof; though he doth but touch it by the way. What is it 
(saith he) that can denominate many perticuler visible churches or 
congregations to be one visible minist[e]riall flock or church, vnlesse it 
be their vnion and association vnder one ecclesiasticall gouerment? 
No doubte (saith he) they had the administration of the word and 
sacraments partitiue or seuerall. Nor doe I deney (saith he) but they 
had a partitiue seuerall gouermente, which did denominate them to be 
one visible ecclesiasticall flock. Aarons-Rodd, fol: 298* 

By which you may perceiue vpon what botome their Presbyteriall 
gouerment is founded ; for though they hould (& that rightly), that 
euery perticuler church ought to haue their owne officers, viz. elders 
& deacons, and of their elders some are to teach & others for to rule 
& gouerne, of which their presbyterie or eldership doth consiste, and 
these exercise some kind of discipline and gouermente amongest them 
selues ; 

Yet they hold that such perticuler churches are to enter into a bond 
of association with other churches ; and by vertu of this conssociation 
they erecte classises and sinods, both prouinciall and nationall, and 
vpon the same ground some ascend higher to generall councells or 
sinods. And vnto these they ascribe superior power & jurisdiction 
one ouer another, to whom they alow apeales from one to an other, 
till they come to the highest. And out of their perticuler presbiteries 
the perticuler churches chose delegates for the classes, & so other 
superior courts ; by which means, (say they) all the members of each 
church thus conssociate become subjecte to, and are bound to obey 


\ 


38 


the decrees and sentences giuen by the seuerall superior & higher 
courts or jurisdictions ; and the higher may annuli & resinde any acte 
of the inferior. 

Yong-Men. 

Doe they leaue it as a mater only of conueniencie thus for churches 
to conssociat, or [doe] they count it a duty, & of necessity to be done ; 
and if so, what grounds haue they from the scriptures for the same ? 

Anc : Men. 

They say they are bound to it by the same reason that euery be- 
leeuer is bound to joyne him selfe to some church or other. But we 
see not how this reason will inforce it, for a Christian cannot be 
edified and injoye the cheefe means of saluation without fellowship 
with some church ; but a perticuler church may be well enough both 
edified and gouerned by her oune elders without association with & 
subordination to others. Againe, euer[y] beleeuer is left free to what 
church he will make choyse to joyne him selfe vnto (or, at least, should 
be) ; but they obtained an ordinance of parlemet in England, An 0 : 1647* 
that a coinitie therin spetified, should deuide the respectiue counties 
into distinct classicall presbiteries ; and, being approued by the com- 
itie of the Lords & Comones according to an ordinance of the Lords 
& Comones, dated the T9* of Aug: 1645* the said classicall pres- 
bitries shall haue power to constitute congregationall elderships within 
their seuerall precincts. And the said coinitie of Lords & Comones 
had power by the same ordinance to bound the prouinciall assemblies 
in the kingdome, and to increase the number of delegates which are or 
shalbe sente to any prouinciall assembly, as they shall thinke fitt. # See 
the ordinance printed that year. 

By which it seems it is rather of humane policie or prudencie, then 
by any ground from scripture. They tell vs indeed that the church 
of Jerusalem consisted of more congregations then one ; and were all 
vnder one Presbyteriall gouerment, and therfore called one church, 
because ther is mention made of many belieuers ther, and many 
apostles ther, and many languages spoaken ther, &c. -2- instance they 
giue in the Church of Ephesus, in which (say they) were many 
churches vnder the gouerment of one presbiterie, because Paule 
preached long ther, and ther is mention of a church in the house of 


* See Neal’s “ History of the Puritans,” Toulmin’s ed., London, 1837, Yol II. 371, 
372. — Ed. 


39 


Priscila & Aquila. And that those many congregations were one 
church and vnder one Presbyteriall gouermente appeares, (say they) 
out of the Reu* 2* 1* 2* 3* 4* 5* 6* compared with Acts* 20* 17* 28* 
But how soundly these & such like instances proue this thing we con- 
fesse we see not. 

And as litle waight seeihes to be in this, how from Mat -18- as is 
holden forth the subordination of an offending brother to a perticuler 
church ; so allso it holds forth by paritie of reason the subordination 
of a congregation to a superiour assembly. 

And in the seuerall assemblies for the gouerment of the church it 
is agreeable to the word of God that apeals be made from the inferiour 
to the superiour respectiuely ; and the prof brought for the subordina- 
tion of assemblies, proues the lawfulness of apeals. An other 
instance is brought from the Apostle Peter, his writing to the Chris- 
tians in seuerall prouinces ; yet he cals them the flock, not flocks, and 
exhortheth the elders to feede the flocke of God, which dependeth on 
them, or which is amonge you. *1* Pet* 5- 1-2- But what doth this 
euince more then the feeding of the seuerall and respectiue flocks, 
which they were sett ouer in their seueral places ? as in Acts -20* 28* 
These are the cheefests grounds that we find are giuen by the Assembly 
of Deuines, or others that joyne with them, in setting vp this Presby- 
teriall gouerment now in our owne countrie, in England. But they 
see to vs (we must confesse) very weake and obscure, to rear such 
high buildings vpon. Such weighty things had neede of stronger 
foundations. It is obserued by some that are lerned, that through 
out the New-testament this word TtQSofivTeQibv, is found but in three 
places.; wherof ther is but one that houldeth out any thing of the 
gouerment in hand, and in that place ther is the naked word only, with- 
out the addition of any such expression, greater , leser, superior , inferior , 
or any kind of adjuncte , that can possible put a thought in vs of more 
presbiteries then one. 

We cannot be said (say they) therefore to be cleer in our rule, 
when we are forced, out of one word, and but once vsed, to raise so 
many thrones or formes of gouermente. See The Reas : of the Disscent- 
ing Breetheren, fol : 32* & *3* 40* * 

Againe, we find not in the scriptures the name of classis, prouinciall 
sinods, nationall sinods, or assemblies, generall councels. It was held 

* “ The Reasons presented by the Dissenting Brethren against certain Propositions 
concerning Presbyterial Government, and the Proof of them,” &c., 1648. See Palfrey’s 
Hist. New England, Vol. II. p. 92. — Ed. 


\ 


40 


to be a good argument against the prelats that the name of Archbishop, 
Lord-Bishop, &c., nor the thing, was not to be found in the scriptures. 
Much lese doe we find in the scriptures one presbyterie to be sett 
ouer an other : as first presbyteries, then *2* classes, ’3* prouinciall 
sinods, *4’ nationall assemblies, and lastly a generall-councell as the 
highest court aboue all. 

We find not in the scriptures of the New-testamet any institution 
or comand for the erecting or establishing of such seuerall standing 
courts and tribunals for the gouerment of the church, with such super- 
iour power one ouer another. Neither doe all the Reformed Churches 
thinke them al to be of that necessitie : for the Geneua rest in the 
classicall ; the French goe no higher then the nationall ; and the Low- 
countries are said to haue seldome any nationall, or desire to haue 
them. And it is affirmed that it is generally granted by the Presby- 
terians them selues, that for *50* years after Christ, and in the apostls 
times, ther was but one kind of presbyterie. All w c h may seeme to 
hold forth that this is rather a prudentiall way of mens owne chusing 
for their suposed good, then any stricte obligation from the word of 
God to bind their consciences ; for then it ought to bind all vnto all, 
if they can attaine the same. 

Yong-Men. 

We [des]ire to hear some of the answeres that may be giuen to the 
former grounds propossed by them. 

Ancient-Men. 

The Presbyteriens them selues hold, that no pastoriall charge of 
preaching the word and administring the sacraments, is laid vpon any 
pastor, but to one concregation, according to Acts *20* 28* Take heed 
to your selues and to all the flock wherof the Holy Ghost hath made 
you ouerseers, to feed the church of God which he hath purchased 
with his owne blood ; as you may see in the *4- difference put by M r * 
Gilespie, betweene them and the prelats. And by the like reason 
his gouerment should be extended no further, as to classes, &c., 
synods, lower and higher. The power of the apostles in ruling in all 
churches w T as from their large comission, and extendible with thir 
comission to preach in all churches, they not being tyed to one flock as 
ordinary teachers are. Againe, it is said in Acts *6* the apostles caled 
the multitud of the desciples, &c. And they chose the *7* for deacons, 
&c. [torn] if this' was a presbyterion, [torn] church, consisting of 
many pert[icul]er congregations, as they affirme, then these should 


41 


be deacons to all these perticuler churches (wich is contrary to their 
own principles), and so there should be as well a Diaconat-church as 
a Presbyteriall church. 

Againe, the power of the keys (both for feeding & ruling) was 
giuen together to ecclesiae priraae, the first church. And ther must be 
a first before there could be a conssotiation ; and why should ordina- 
tion and excommunication, ^cc., be after taken from them and giuen to 
the cTassis ? But we cannot stand in giuing reasons in this breefe dis- 
cource ; we retfer you to the Reasons of the Discenting Breethren 
in Assembly of Deuines. 

Yong-Men. 

But doe the Independants allow of no association or comunion with 
other churches ? 

Ancient-Men. 

Yes, you shall hear what Mr. Burton, (that reu d and holy-man, & late 
sufferer) saith in answer to Mr. Prinne : We hould (saith he) comu- 
nion and association of churches, for counsell in doubts, and comfort in 
distres ; but we deney such combination of churches as wherby the 
true liberty of euery perticular church is taken away. And this com- 
union of churches doth no lese (if not more) preuente heresies 
schismes & injustice, then your Presbyteriall, saith he. Yind* fob 18* 

All those perticuler churches which the apostles planted, (saith lie) 
were all of absolute authority amongst them selues respectiuely, and 
equall, one to the other. You can shew vs no rule or exampell to the 
contrary. And for the patterne in the primatiue churches after the 
apostles, we are not curious to seeke it in the corrupte current of suc- 
ceeding ages, when we find it in the pure fountaine. Yet the cen- 
trists say (Cent. -1* 7* Tit* de Consoci: Eccle.) that the gouerment of 
churches in the 2 d . 100* year was allmost popular ; euerie church had 
equall power of ordaining or casting out, if need were, those ministers 
they had ordained ; with other things very materiall, (saith he) in that 
whol title, & in the title, de Sinodis Priuatis. 

And for the best Reformed Churches, if in them we canot find that 
paterne so fully followed as the scripture holds forth vnto vs, (saith 
he) we craue leaue without prejudice to take it as we find it in the 
word, without the least variation. 


* The Rev. Henry Burton, who, in 1637, with Prynne and Bastwick, suffered from 
the tyranny of the High-Commission Court. The title of the work cited is: “A Vin- 
dication of Churches commonly called Independent, in an Answer to Mr. Prynne,” &c., 
1644.— Ed. 


6 


42 


And you may know, in the begining of‘ Protestant reformation, how 
could they so clearly see in the dawning, as we may now in the meri- 
dian, if we will but open our eyes ? Yet the Reformed Churches haue 
taken vp, one, or other of them, vpon the mater, the maine things we 
contend for. The church of Holland receiue none to the Lord’s table 
nor to haue a vote as a member of that church, but such as first giue 
satisfaction to the eldership, and ttyen to the congregation, and haue a 
forme of a couenant propounded by them. And the French-churches 
exercise excomunication in their perticular congregations, though with 
liberty of appeale, so as no long debate need to be, if but Christs 
word alone may take place. Vindication of the churches caled Inde- 
pendent, fol : 19* 20* Ther is no case, (saith he) can fall in any 
church which hath not as many helps by a free comunion of churches 
wherin euery churches peculiar libertyes and priuiledges are pre- 
serued as they ought to be ; as any you can name to be in your 
obligatorie combination of churches, wherby the liberty of each church 
is by comone consent sould ouer to others, by which it ceaseth to be a 
free church of Christ vnder his only jurisdiction and gouermente. So 
as hereby great mischeefes may redound euen to the purest church, 
when once things come to be carried by the vote of a generall or class- 
icall assembly of deuines, swaying things beyond the rule and stretch- 
ing them beyond their line. Famous w r as that saying of Nazianzens, 
that he neuer say* “ any good to come of generall councels,” because, 
comonly, camelion-Iike, they chang their hue with the nearest object. 

But some may object (saith Mr. Burton) that one church, standing 
by it selfe, is more subjecte to fall into errour, then when combined 
with other churches. To which he answers, that euery perticuler 
church injoying its owne freedome with out combination with other 
churches, may much longer preserue it selfe from danger when it hath 
its free choyse in matters of difference or difficultie to consulte only 
with those churches which it knowes to be most sound and orthodox, 
then when it is fast bound & incircled with this or that combination of 
churches ; being in number twelue or twenty, more or lese ; whose 
votes must carrie euery controuersie according to the seuerall num- 
bers of such and such, at all aduenture. Fol : 20* 21- 

Yong-Men. 

We desire you would be pleased more fully to let vs vnderstand 
what the centuarists found in their search here about; for many think 
ther is nothing of antiquitie in this case. 


* Sic. — Ed. 


43 


Ancient-Men. 

Thus writs another hereof, Insigniores Ecclesice , &c. They which 
were more eminent churches (say they) were in some honour be- 
cause of the apostles that taught in them, and because of their 
ministers, that were more excellent for learning and constancy ; and 
likewise of the benifits that t^iose churches did afford to other neigh- 
bour churches. But they had no other power ouer other churches 
then by mutuall offices in things belonging to edification of the whole 
church, to afford them their help ; and then instances in perticular 
churches. 

2. The churches in the next age after the apostles. Cent- 2- Chap- 7* 
tit : Consoci : If (say they) any man looke into the approued authors 
of this age, he shall find that the form of gouerment was allmost like a 
popular gouerment ; for euery church had equall power to preach the 
word of God purely, to administer the sacraments, to absolue and 
excomunicat heretiques & wicked men, to elect, call and ordaain minis- 
ters, and vpon just ground to depose them ; to call assemblies & sinods 
in doubtfull things and that were controuersall ; to desire the judgments 
of others in determining them. Further, the neighboure churches, 
for charity and edification sake, not for any superior iurisdiction, but 
for the comand of Christ concerning mutuall loue, in ther necesitie 
craued the help of their nighbour churches and also afforded theirs ; 
and in more waiglity questions, all the churches or elders of that pro- 
uince, or else most of the teachers, came together and determined by 
coinone aduice what was to be done. The churches that were farther 
off, in other prouinces, consult with other churches by letters, which 
they did generally, or by comone consent subscrib. 

And in tit : de Sinodis Priuatis, each church (that things might be 
better ordered) had their synod, or assemblies, or church-metings, in 
which the pastor, the elders, the deacons, and also the people did 
deliberate & determine of things belonging to the gouermente of the 
church. 

Thus you may see the churches of the Independent-way are not 
(besids the scriptures, which is the surest anchor-hould,) voyd of 
antiquitie. 

Yong-Men. 

We are glad that these thinges are thus cleared vp vnto vs. And 
seeing you haue some of you liued in Holand, and we perceiue ther are 
differences amongst the Presbyterians them selues, we desire you to 
informe vs of their practisse in that cuntrie. 


44 


Ancient-Men. 

First, we conceiue that those *7* reue d men in ther answer to the 
Assemblie of Deuines, speake much within compass, when they say, 
that not the -10* part in the Low-Countries are church members. For, 
though it seemes, in Scotland, and according to the modle of our nue 
structure in England, all within the circle & compase of their classeses 
or other diuisions, new or old, they intend them as members, (only the 
scandal us shall be suspended from the Lords table) yet it is not so 
ther ; for they compell none, nor admite any but such as freely offer 
them selues ; and those are examined of ther faith & knowledg, first 
by the consistorie, and then make a breefe confession in the publick 
assembly. And though ther city assemblies be very great, so as they 
cannot well know all their members, yet when they come to the Lords 
table they repaire to the consistorie, or elders, and ther receiue a 
token of lead, with a priuate marke, which they must giue in, when 
they come to pertake, by which they are knowne to be members, & 
without exception. Also in the case of excommunication, though the 
bussines be handled in the consistorie or classes, yet the sentence is 
made know in the congregation, & the cause ; and the like in the case 
of release or absolution. Their meetings are in great temples or 
churches, in the cities, (like the biger sort of ours in England) and if 
ther be -2* *3* or *4* of them in a citie, yet the people assembled in them 
are counted but one church or body ; and if ther be but *3 • 4* or more, 
teaching elders or preachers, yet they teach to them all in coinone as 
one flock, and so shift places by turnes (by agreement amonest them 
selues) at one plase one day, and at another the next day, and in the 
fore none here, and the afternoone ther. And sometimes the people 
will shift their quarters also as they affecte the men. Their rulling 
elders vsually are but for *3* years, and besids what they doe in comone 
in the consistorie, with the other elders, each of them is assigned his 

o 

quarter in the city, vnto which all the members in such a quarter or 
cirquet repair vp[on] any buisins, and he hath inspection ouer them. 
Their deacons likewise are but for *3* years vsually. 

But their city-churches are not so great, but in the countrie townes 
and villages they are as smale ; for many times besids the elders you 
shall see but a few members & a small appearance ; yea, so few, as we 
are loth to mention what hath bene seene. The reason is, the cuntrie 
people (the old inhabitants) are most of them Papists, or such as mind 
little religion. 

They baptise all the children that are brought vnto them, without 


45 


exception, be they members or not members, their parents better or 
worse, good or bad. 

Their ministers allso marrie (such as come and desire it of them) in 
the face of the congregation, though ther be an order prouided for 
mariage to be performed by the magistrats ; and the more part so are. 

They haue short formes pi-escribed for baptissing and marying, &c. 
but they serue for direction for the weaker sort ; they are not strictly 
tyed to them. Their publick and solemne worship is prayer, reading 
some portion of scripture, constant preaching, singing of psalm es and 
administring the sacraments. 

Their dead are buried with graue decensie, without either reading, 
praier or singing, being accopanyied by their friends and the nebor- 
hoode to the graue in a comly sorte. 

Their ministers goe in graue and desente apparell, and so minister ; 
without retaining any relikes of popish ornaments. Their maintanance 
is not by tithes, but by honest and competent stipents, and that accord- 
ing to their eminencie in guifts and place ; those in the cities haue 
more, they in the country less ; yet none doe exceede. 

Their pore are as well prouided for, as in any part of the world, if 
not better. Their sick are vissited by graue and able persons, meete 
to comfort & instructe them, and are designed ther to. Thus we haue 
giuen you some thing in breefe, conscering their practise in these 
things. But, we must conffess, the greater part fall short of our ancient 
and more zealous professors in England for the expression of the life 
and power of godlynes. 

Yong-Men. 

We humbly thanke you for this paines ; we are very well satisfied 
herewith. But seeing the Presbyterians seeme to hold forth that 
greater justice and equity is like to be found by appeales from court to 
court in these high and standing judicatures, and the wronged and 
injured like to find better remedy and releefe then wher these are not 
in vse ; as also peace, puritie, and truth beter concerued, errour & 
schisme preuented, &c., with such like effects, we desire to hear your 
opinion herein. 

Ancient-Men. 

We are loth to enter into any such discourse, (comparisons are 
odious) and men will judg as they are affected or intressed. Mens 
wisdome in matters of religion most # giue way to Gods institutions, in 


* Must? — Ed. 


46 


which his blessing is to be expected. If anciente histories be well 
looked into and considered, it will be found that errours & schismes 
and contentions, yea, jarrs & tumults, in churches & prouinces, did 
neuer more abound then when councells & sinods (with obligatorie 
and coercive power) were most in vse in the world ; as from the time 
of the Nicean councell downwarde. After that, sinods and meetinges, 
only consultatiue and swassive, as you herd those were in the first tow 
hundred years after Christ. After these were once turned into such 
as made binding canons, with cursing & anathamizing all that did not 
obay therto, ther was nothing but garboils & troubles in the world. 
Calling of sinods, keeping of councells, pursuing of appeals ; one 
reuersing what an other had done, till peace & truth was driuen into 
corners, and prid and ambition had gott the vper hand and the Papasie 
exalted to the hight. 

So as godly men, such as Nazianzens, began to abhor them. And 
Mr. Bullinger,* speaking of councells, affirms that in old time it grue 
into a prouerbe ; how that euery counsell brings forth warre, and what 
the later haue been is well enough knoen. But to speake a word to 
the mater in hand : a man is delt with for some sin or scandal accord- 
ing to the rule of Christ; he will not hear his brother or is innocent; 
the rule is tell it to the Church. But what church ? Surely in all 
reason that perticuler church wherof he is a member is most like to 
be fittest to trie his cause; who best knows him, and what his life 
& conuersation is, and hath been, amonge them. They also best know 
his accuser and the witnesses, and what credite they are of. They can 
soonest help him out of his sine if he be guiltie, or purge the church 
of him if he be not to be borne, or cleer him if he be innocente. 
And not to waite the meeting of the classes, or other courtes, and 
burthen the accuser & witneses, to trauell, and waite, we know not 
how longe it may be, till they are weary, or canot bear the lose & 
charge, and so rather let men lye in ther sines then pull such a 
burthen vpon their nekes. And when they haue done what they 
can, if the party be froward or rich, he will apeale stil from one 
court to another, till he hath wearied and it may be vndon them all 
that pursue against him, and him selfe and his too, and yet the higher 
the cause goes, the less is it knowne ; both in the persons intressed 
ther in, or the circamstances about it, which is the life of the euidence. 


* Mr. Henry Bullinger, an eminent Swiss reformer and voluminous writer, was bora 
1504, died 1577. — Ed. 


47 


It will be the like case if a pore godly man be vnjustly censured, by 
the means of some crafty breethren, or proud-presbiters. Ho, say they, he 
may appeale. Well, but how long may his apeale be tossed from court 
to court, and he dance attendance therin till he be weary or vndone, 
and, it may be, neuer see an end of it whilst he liues ; or if he doe, if 
he be not the better able to manage his cause or be freinded by some 
that can doe it for him, when all is done he may sitt him downe both 
with the injurie and lose, and know not how to mende him selfe. 

And therfore though we hope we may receiue it for truth, which 
Mr. Gillespie affirms in his T4* difference betweene them & the prelats, 
that did excomunicate for mony-matterg and trifles, which they con- 
demne, yet we see in maters of this nature there may be such 
occations of expenses, that men must either beare the wrong or spend 
their money ; yea, many times doe both. And in case, (as he saith) 
in the T5* difference, that they doe not, as the prelates did, thinke 
it enough for men to receiue things, because comanded or injoyned by 
them ; but that they may serch the scriptures about them, that what 
they doe they may doe in faith ; yet when they haue searched and 
they cannot find a ground for what their prouincall or nationall sinods 
injoynes, will they let them rest till a generall councell can be called to 
determine it? That indeed would be some ease because it is not like 
easily to be. It may be their Presbyteriall power may be ouertourned 
before that day. But we supose they will giue no such respite, but 
must come vnder the penalty of what their synod decrees, though it be 
to banishment. And that is but a could answer which the Assemblie 
of Deuines make in this case to the Dissenting Breethren, to tell them 
the sinod inflicts no punishments. For so said the prelats in queene 
Maries dayes to those whom they condemned, they left them to the 
seculer-power for execution. 

These things considered, and many more instances that might be 
giuen (if it were meet to inlarge in so brefe a discourse), we freely 
conffess we see not but that truth, peace, puritie, and justice, yea, and 
loue allso, may as well, (and much more) be maintained and prouided 
for in the amicable comunion of sister churches, then by these supe- 
rioure and high-Presbiterion courts, and their coerciue-power, and pur- 
suing appeales vnto them ; more suiting with the kingdoms of the world 
then the humble frame of Christs gospell, w c h is silent in any shuch 
matter. 

The framing and squaring of the gouerment of the church according 
to the gouerment of the nations of the world, hath been the ground 


48 


of much errour and mischeefe ; as hath been rightly noted by some, 
that dioceses or patriarkhships haue been first framed according to 
the diuissions of the Roman prouinces in that ancient empire ; and the 
pope could neuer be satisfied till he had gott the emperour’s place, 
and power, and constituted a senate of cardinals, as a court meet to 
sustaine his majestie, and suport his greatness, him self being head of 
an oecumenicall councell, and all the prouinciall & other subordinate 
sinods which so longe bore swaie in the world. And how many did 
emptie ther baggs in following appeales to these courts, histories doe 
giue vs presidents good store. And whether these Presbiteriall sinods 
in their methood & structure doe not more ressemble them (though 
their judges be pares) then the simplisitie of the gospell, we leaue it 
to others to judg. 

Yong-Men. 

We confesse these things which you haue mentioned are of great 
consideration, & may cause any to make a stand, and well to waigh, 
and ponder things, before they engage and enwrape them selues in 
such bonds, and inthraulments, so full of complication, as these may 
proue to be, vnder so many subordinations, and dependancies vpon so 
many higher courts and tribunalls. They had need in this case, take 
in that speech of Jethros to Moses, Exod* 28* 23* If thou doe this thing 
and God so command thee. 

But our new English Presbiterians, and the present Scotch, (we 
obserue) they fasten much vpon a phrase in their late couenant, which 
they vehemently press, that the reformation w c h is now about in 
England, Ireland, &c., be according to the word of God, and the 
example of the best Reformed Churches. We desire to hear your 
judgment how this is followed. 

Ancent-Men. 

We had much rather be silent than expresse our minds in such 
cases ; but seeing you presse vs herein, we shall say thus much, that 
the speech or phrase they vse is good if it be sincearly practised. 
But we feare they more adhere (in some things) to the practise of the 
Reformed Churches, then to the word of God, which should haue the 
first & cheefe place. And in some things they rather follow the example 
of the worst, then the best Reformed Churches. And we wish (in some 
respecte) it may not be said of them as was of those in *2* of Kings 
*17* 34- They neither doe according to the word of God, nor according 
to the example of the best Reformed Churches ; not that we would be 


49 


vnderstood to compare either their persons or cause to those ther ; it is 
far from vs so to doe but in alussion to the phrase. 

We find in an ordinance of Parlement made the -28- of August 
•1646* for ordination of ministers (after aduice had with the assemblie 
of deuines now conuened at Westminster, as is therin expressed) how 
the ordination of ministers made by or deriued from any of the 
(cashered) prelates, is to be held valid, and not be disclaimed by any 
that haue receiued it, arid that presbiters so ordained, being therunto 
appointed & authorized, may ordaine other presbiters. And it follows 
in the same acte ; that euery person formerly ordained a presbyter 
(or preist) according to the forme of ordination which hath been held 
in the church of England, &c„ is to bring a testimoniall of his ordina- 
tion, &c., and being other wise found fitt he shall be admited without 
any new ordination to the place he is designed vnto. The like for any 
minister remouing from Scotland to England, &c. See the ordinance 
more at large. 

Now how this agrees with the word of God we know not, we would 
see it proued. And we conceiue it will as ill suit with the exampls 
of the best Reformed Churches. When Tilenus was pressed by the 
Earl of Laual in France, to know from whence Caluin had his calling, 
he flies not to the prelates of those times to deriue his calling or ordi- 
nation from them, but answers roundly that he had it from the Church 
of Geneua and from Farell his predecessor, who had also his from the 
people of Geneua, who had right and authorise to institute and depose 
ministers. Wheatenhall, pag T55 ,# 

Wher doe they find in the Scriptures that ordination is such an 
indeliable character, that a person once receiuing the same, though his 
flock cease, or he be remoued, that he must enter vpon an other 
without a new call and ordination, espetially when he hath receiued it 
from tiranus-vsurpers, such as them selues held the bishops & prelates 
to be? Was it a fault (as we heard Mr. Gilespie hath noted before) 
in the prelates, to ordaine ministers without any perticuler flock, or 
charge, and must the same persons now enter vpon any, and one after 
another, without a new ordination ? 

Againe, what word of God doth warrent them to enclose all in a 
parish or prouince, within the flock of the church, as it seems their 
modle entends in Scotland & England? It is not sufficiente to say, 


* See Jacob’s “ Attestation,” p. 43. Daniel Tilenus was a learned Protestant Divine 
of the French church, born 1563, died 1633. 


7 


50 


they will susspend the scandalus or grosly ignorant from the Lords 
table. They haue noe example from the churches in the Low- 
Countries, and some others who herein are better reformed and more 
according to the word of God. What haue I to doe, (saith the 
apostle) to judge them that are without, also doe not yee judge them 
that are within? But God judge th them without. *1* Cor -5- 12* 13- 
Will you incircle and bind them vp vnder the power of your clases, to 
haue their tithes, and rule ouer them as the sheep of Christ, whether 
they appeare to be such or noe ? 

What ground is ther from the word of God for the baptising of all 
children, though it cannot be affirmed that either of their parents are, 
for the present, within the visible couenant of God, or meet members 
for the church ? Indeed, herein they haue the example of the Reformed 
Churches. But we presume had some of the Reformed Churches had 
that light which these now haue or may haue, they would neuer haue 
taken vp that practise ; but being taken vp & groune into custume, 
they cannot so easily lay it downe as well as some otther things which 
they doe not much approue of, at least some of them. 

But we will no further inlarge in these thinges, but leaue them to 
your consideration to examine them by the word of God, and as you 
shall haue light and direction from thence so judge of them, for that is 
the safest rule, the true touch-stone. It is the wmrd of truth. John 
•17* 17* Thy word is trueth. To the law and to the testimony, if they 
speak not according to this word it is because ther is no light in them. 
Isa -8-20- And Doctor Whittakers * saith well ; that the custome 
of the church is but the custome of men ; the sentence of the fathers 
is but the opinion of men ; and the determination of councells are but 
the judgments of men. 

Consuetudo sine veritate, vetustas erroris est. 

Yong-Men. 

We humble thanke you for this paines, and we shall desire the Lord 
to make his word to be a lampe vnto our feete and a light vnto our 
pathes; that we may walk in his ways and make choyse of his 
statutes. But we pray you to let vs hear something of the Independ- 
ents judgmente, or the Congregationall way. 

Ancient-Men. 

Quod verum est, serum non est. 

* William Whitaker, an eminent English Divine and Protestant writer of the 16th 
century ; born, 1547 ; died, 1595. — Ed. 


51 


OF THE INDEPENDENTS, OR CON GRE GATIONALL 

WAY. 

And first for the name, Independents , you are to know it is not a 
name of choyse made by any of them selues, but a title imposed by 
others which are their opposits. Therfore thus writs Mr. Burton in 
answer to Mr. Prinne: We would not you should giue vs this name, 
as a nick-name or a name of reproach or badg of scorne ; not that you 
should call vs so as if we denied subjection to ciuill authoryty in 
maters of ciuill gouerment, nor yet that you should meane such an 
independence, as if we held not good correspondencie with all sister 
churches by way of consociation, consultation, comunion, comunication, 
mutuall consolation, supportation, and (in a word) in all things, duties 
& offices, as wherin Christs kingdome is held vp, the graces of the 
churchs exercised, and the liberties of each church preserued intire, 
which is the glory of Christ. Vindication, pag *42* 

Mr. Cotton saith (also) that it is no fitt name for our churches, 
in that it holdeth vs forth as independent from all others. Wheras 
indeed wee doe proffesse dependencie vpon magistrats for ciuill goer- 
ment & protection, dependencie vpon Christ and his word for the 
soueraigne goerment & rule of our administrations, dependence vpon 
the councell of other churches & sinods when our own variance or 
ignorance may stand in need of shuch help from them. Ans. to Mr. 
Baylie, pag TP* 

Of the Antiquitie of the Independent or Congr[eg]ationall-way & 
Gouerment, compared with Classicall, Mr. Cotton thus writs in an- 
swer to Mr. Baylie : 

The way of God is the old way. Jer *6* 16* Yea so old as fetcheth 
his antiquitie from the Ancient of Dayes, euen from the Lord Jesus 
Christ, who is the way of truth & life. Id verum, quod primum ; id 
primum quod ab initio. Ther is no false way, but is an aberration 
from the first institution. Giue me leaue therfore (saith he) to pro- 
fesse freely, without offence, what I truly beleeue with out scruple ; 
that though the acts of church-gouerment (in the ordination of officers, 
and censures of offenders) by the prebyters of neighbour churches be 


* John Cotton, “The Way of Congregational Churches Cleared: In two Treatises. 
In the former, from the Historical Aspersions of Mr. Robert Baylie, in his Book, called 
A Dissuasive from the Errors of the Time,” &c. London, 1648. — Ed. 


52 


very ancient, yet not more ancient then Humanus Episcopatus , (as 
Beza calleth it), nor so ancient as the way of Congregationall gouer- 
ment of each church within itselfe, by the space of *300' years. I will 
not here speak of those texts of scripture, (saith he,) of Mat *18* 
15* 16- 17* and *1* Cor 5* but refferr them, &c. 

But in the first century, whilst the apostles liued, we read of no 
acte of church-power put forth by the elders of churches ouer absent 
congregations, but only in Acts *15 *28 *16 *4* But let it be con- 
sidered : 

1. That this sinod was not status conuentus, a monthly or yearly 
assembly, the ordinary standing judicatory of the church; nor assem- 
bled for administration of ordinary church-power (as ordination of 
officers, or censuring of offenders), but called togeather vpon vrgent 
and vnwonted occation, the dissention of the church of Antioch, which 
both craued & needed direction in such a case. Act T5* 1* 2- And 
we easily grant (what we willing practise in a Congregationall way) 
that neither doctrine, nor discipline, can well proceed vnto publick 
edification, when the church is rent with dissention. And when a 
congregation wanteth agreement and peace amongst them selues, it is 
then a way of God, (according to Acts T5* 2*) to consult with some 
other church or churches, either by them selues or their messengers 
mett in a sinod. But then they send not to them for power to ad- 
minister any ordinance amongst themselues; but for light to satisfie 
discenters, and so to remoue the stumbling block of the suspition of 
mal-administration of their power out of the way. But otherwise, 
when churches want not peace nor light to excercise that power with- 
out distraction, which the Lord hath giuen them, Christ doth not 
directe his churches to gather into a sinod for remouing of known 
offences, either in doctrine or maners, &c. 

2 ly - The synod at Jerusallem, Acts T5* was not a conuention or 
consistorie of elders, apart from breethren, but such a number of 
bretheren were admited into the assembly as carried the name of a 
whole church, &c. If the classes doe admite the breetheren of the 
church wher they meet, to sitt with the elders in debating & deter- 
mining the maters of the sinod, euen such a number, as may denominat 
them a whole church ; as then they shall come nerer to the primatiue 
pattern, so they may expecte a freer passage of the presence of the 
Holy Ghost with them. 

3 ,y - That synod hauing heard & argued the whole cause in con- 
trouersie, they gaue their judgment both of the doctrine taught at 


53 


Antioch, & of the persons that taught it, as troublesome to the church 
& subuersiue to their soules, and vnwarented by themselues ; neuerthe- 
lesse, they neither excomunicated them them selues, nor coihand the 
church to excomunicate them, but leaue the church to exercise ther 
owne power according to the rule of the word, if any should be found 
obstinatly to persiste in such pernicious doctrine after conuiction. And, 
4 ly - saith he, though we dare not allow alike equall power to ordenarie 
synods, vnless they had the like equall-pressence and assistance of 
infallible guides, (such as the apostles were) &c., yet our Congrega- 
tionall-way doth alow a power in synods to directe & appointe what 
spirituall prudence from the word shall determine. But it is one 
thing to directe & charge churches from the word of the Lord, what 
should be done by them ; and another thing to doe their acts of power 
for them. The one guideth them in the vse & exercise of it, the other 
taketh their power, or at least the exercise of it, out of their hands, 
which is more then the pattern of synods (in Acts. 15.) doth hold forth. 

In the second century of yeares, (saith he) the church-gouerment 
was administred not in a Classicall but in a Congregationall-way, as in the 
former centuary, of which we need no better euidence then the euident 
testimony of the Magdeburgenses,* in the *2* Cent. Chap • 7* tit. de 
Consoci : Say they, si quis probatos authores hujus perspiciat, videbit 
Formam Gubernationis propemodum ArjixoaQuriag similem fuisse, &c. 
The rest you haue heard before, so we omit it.f Then he concluds : 
What is Congregationall gouerment, and Independent from other 
churches and presbyteris, if this be not? Though he mentioneth 
conuentions & synods, yet he speaketh of them not as hauing power to 
gouerne the churches, but of the churches as haueing power to gather 
them. But the synods left the power of chosing, calling, ordaining 
ministres, of censuring offenders and of absouluing penitents, to the 
single churches, each one enjoying equall power within them selues. 
The help which neighbour churches yeelded one to another, was not 


* This reference is to a work called the “ Centuries of Magdeburg,” which form an 
Ecclesiastical History, carried down to 1298, compiled by various Protestant Divines of 
Magdeburg, and entitled, “ Historia Ecciesiastica, congesta per Magdeburgerses et alios ; ” 
the best edition of which was published at Basle, in 1562, in 13 vols. fol. Matthias 
Francowitz Illyricus, an earnest defender of the Protestant faith (born in 1520, died in 
1575), began and had the chief direction of the work. Matthew Judex was one of the 
principal writers of the first two Centuries, the latter of which is here cited from Cotton. 
Bradford cites the first two Centuries of this work on pages 41 and 43. (See Watt.) 
— Ed. 

t See pages 41 and 43. — Ed. 


54 


cum imperio, & subjectione, (as he speaketh in the same place) not 
with dominion of some & subjection of others ; but out of brotherly 
loue & care, & desire of mutuall edification. 

In the *3* century of years, the church injoyed, (to vse the words of 
the Centurists, Cent • 3* chap* 7*) almost the like forme of gouerment, 
according to the course of the former age, though somewhat enlarged 
by ambition. 

And as in other things he aledgeth Cyprian pertenent to the mater 
in hand, so out of the *10* Epis of the *3* Book, (towards the end) he 
professeth his resolution to performe no acte of Church gouerment, 
without the consent of the elders & deacons and bretherne of the 
church. All these are expresse lineaments (saith Mr. Cotton) of the 
very body of Congregationall discipline, the same (for substance) 
wherin we walk at this day. And therfore let it not be slighted or 
dispised as a nouell inuention, of seuen, or twenty, or *50* years stand- 
ing. See Mr. Cottons Ans. to Mr. Baylie, pag *93* to pag *99* 


OF THE FRUITS OF CONGREGATIONALL DISCIPLINE 
IN THE PRIMITIUE TIMES. 

Presupposing (saith Mr. Cotton) it hath been proued that our con- 
gregationall discipline is the same (for substance) wherin the primitiue 
churches walked for the first *300* years, (to wit, during all the time 
of the primitiue persecutions) I conceiue we may without arrogancie, 
(saith he) acknowledge the fruits of their discipline to be ours. 

First, their exacte strictnes in examining & trying their catechu- 
menie, before they reciued them into Ecclesiam Fidelium, it brought 
forth this sauory & spirituall fruit, the purity of churches. 

And as their strict examination receiued their members pure, so 
their strict censure kept them pure. 

2 ly - From this puritie & vigilancy of their discipline in the admission 
of their members and in the administration of their censures, ther sprang 
forth many other gratious fruits, as their holy & constant & confidente 
conffessions of the name of Christ before judgment seats, the patient 
and glorious martyrdumes of inumerable saints, to the conuiction and 
astonishment of a world of persecutors ; whence sprung the conuersion 
of a great part of the world vnto the truth. 


55 


But afterwards, in the days of (Jonstantine, when the externall 
peace & libertie of the Churches encouraged all sorts of men (cleane 
and vncleane) to offerr themselues to the fellowship of the Church, and 
Congregationall discipline began to be neglected through the vsurped 
authority of the bishops and presbyters, the limits of the church began 
to be as large as the precincts of the parish, and the church it selfe, 
(which before was wonte to be as a garden enclosed) did now become 
as a wildernes, lying open to all the beasts of the field. Who so 
would offerr him self, might haue free passage into the bosome of the 
church. And offerr them selues they did, for outward respects & pre- 
ferment, &c. But this inundation of corrupt members was preuented, 
by the vigilancie of Congregationall discipline whilst it stood in force in 
the former centuries. 

3 ly * This was an other good fruit of the Congregationall discipline in 
those primatiue times, that whilst it tooke place in the churches ther 
could be no place nor way open for the aduancement of antichrist ; no, 
nor for vsurpation of Episcopall prelacie, for whilst euery church kept 
their gouerment within their owne congregation, they knew not the 
heauie & lordly yoke of Cathedrall-churches, much less were they 
troden downe with the impositions fro the Sea of Rome. 

And for the fruits of Congregationall discipline, as it hath been ex- 
ercised amongst vs (saith he) (though in much weaknes,) the Lord hath 
not left vs without testimony from Heauen. 

First, in making these churches a little sanctuary to many *1000* 
of his seruants who fled ouer hither to auoyde the vnsupportable pres- 
sures of their consciences by the Episcopall tyranny. 

2 ly in blessing the ministry of our preachers here, with like fruits 
of conuersione (as in our natiue countrie) of sundrie both elder & 
yonger persons who came ouer hither, not out of conscience, but out 
of respecte to freinds, or outward inlargments ; but haue here found 
that grace which they sought not for. 

3 ly - in discouering & suppressing those errors of Antinomians & 
Familists which brake forth here amongst vs, & might haue proceeded 
to the subuersion of many soules, had not the blessing of Christ vpon 
the vigilancy of Congregationall discipline either preuented or remoued 
or healed the same. 

4 ly * it hath been allso a testimony from Heauen, of Gods blessing 
vpon our way, that many thousands in England in all the quarters of 
the kiDgdome, haue been awakened to consider of the cause of church- 
discipline, for which we haue suffered this hazardous & voluntary 


56 


banishment into this remote wildernes, and haue therfore by letters 
conferred with vs about it, & been (through mercy) so farr enlight- 
ened, as to desire an vtter subuersion of Episcopacy ; yea, and the 
Honourable Houses of Parlemente, the Lord hath pleased to help 
them so farr to consider of our sufferings, and of the causes therof, 
as to conclude a necesitie of reformation of the Ecclesiasticall state, 
(amongst other causes, so) by reason of the necessitie put vpon so 
many English subjects to depart from all our imployments in our 
natiue country, for conscience sake. 

And, in England (saitli he) : 

5. If books & letters & reports doe not deceiue vs with false intelli- 
gence, the great and gratious & glorious victories, wherby the Lord 
hath wrought saluation for England in these late warres, haue been 
as so many testimonies of the blessing of God vpon our way. For the 
cheefest instruments which God hath delighted to vse herein, haue 
been the faith and fidelity, the courage & constancy of Independents. 
And when I say Independents, I meane not those corrupt sects & 
heresies which shroud themselues under the vast title of Independencie, 
and in the meane time cast off all church gouerment and churches too ; 
but such as profess the kingdome of Christ in the gouerment of each 
holy congregation of saints within them selues. Mr. Cottons Ans : to 
Mr. Baylie, pag *100* 101* 103- * 

Of their loue and loyalty see what Mr. Burton writeth and affirm- 
eth against Mr. Prinne, (who taxted them herein) : We dare (saith he) 
challenge all the world in poynt of fidelity to the state, and our natiue 
countrey ; who do pray more frequently, more feruently for them ? so 
that herein you cannot say we are Independents, as for want of loue 
and that of the best kind to the publick cause & state, as we are ready 
to help & serue it with our best abilities. And for true charitablnes, 
(brother, saith he) wher is it to be found if not in those churches you 
call Independent ? But you will say this our loue is among our selus ; 
and God grant it may euer be so ; yet it ends not ther, but extends to all. 
And for a close, (saith he) I challenge you to shew me one parochiall 
congregation in England, wherin ther is or can be the like loue, one 
to another, the like care, one for another, the like spirituall watchfull- 
nes one ouer an other, the like union & comunion of members in one 


* In the long citations which Bradford here makes from Cotton, I may remark, that, 
while he generally quotes whole passages, word for word, he sometimes abbreviates. — 

Ed. 


57 


misticall body in a simpathy of affections ; in such a fraternitie as is 
described, Psa*133* a liuely tipe of a true church of Christ. M r 
Burtons Ans. to M r . Prine, pag *47* 

Yong-Men. 

These are blessed fruits ; and hapy are those churches in which they 
may be found, and wherin they continue and abide. These are of the 
Lords planting and are not to be found in euery garden. The Lord 
purge & prune his churches, and water them with the dew of Heauen, 
that they may continue to bring forth fruit vnto him ; that we may 
injoy e a parte in this blessing in our dayes. 

Ancient-Men. 

We haue the rather noted these thinges, that you may see the worth 
of these things, and not necligently loose what your fathers haue 
obtained with so much hardshipe ; but maintaine these priuiledges 
which not man, but the Lord Jesus, the King of the Church, hath pur- 
chassed for you. You see how when they were lost in the former 
ages, both what euill and miserie followed thervpon, and how longe 
& with what diffculty it was, before they could in any purity be 
recouered againe. They were lost by slouth and security in the 
people ; and by pride & ambition in the bishops & elders. But it 
hath cost much blood & sweat in the recouerie ; and will doe no lesse 
care and pains in the keeping of them. It will require much praier, 
zeale, holines, humilitie, vigilancie and loue, & peace, with a spirite of 
meeknes, that liberty be not abused, and by prid & faction turned into 
licenciousnes. Stand fast in the libertie (saith the appostle, Gal ‘5* 1*) 
wher with Christ hath made vs free. Yee haue been caled vnto 
liberty ; only use not liberty for an occassion to the flesh, but by loue 
serue one another. Though the Appostle speaketh this something in 
another case, yet it will take in this also. 

We beseech you breethren, to know them which labour among you, 
and are ouer you in the Lord, and admonish you ; and to esteeme 
them very highly in loue for their works sake, and be at peace among 
yourselues. 2 Thes *5* 12* 13- Obey them that haue the rule ouer 
you, and submite your selues, for they watch for your soules as they 
that must giue accounte ; that they may doe it with joye and not with 
greefe, for that is vnprofitable for you. Heb T3* 17* For wher loue 
& peace and brotherly forbearance are wanting in churches, ther will 
neuer be that ediffication, and sweet closure in amicable affection, that 

8 

mnm, 

V/ 

oi.iuy/l- J 

' ?^B}> 




ought to be. And this we are abundantly taught in the primitiue 
patterne of churches, as well as any other things. And they doe as 
much conduce to spirituall fruitfullnes. 

We had thought to haue giuen you some of their cheefe grounds 
breefly, from the Scriptures, of what they hold & practisse ; but time 
will not now suffer vs ; and they haue been partly touched before in 
this discourse, and are sufficiently handled in many books, by diuerse 
excelente-men, both learned, godly, and very judicious, as any these 
later times have afforded, to which we referre you. 

Only this we comende vnto your consideration, that vpon examena-i 
tion, you shall find the scriptures which they lay their grounds vpon, 
to be taken in their proper, true, and natiue, genuine sence ; agreeing 
with the best and most godly expossitors, viz., most of those shineing 
lights that God hath reased vp in the Reformed Churches & before ; 
without straining, wresting or writhing of them, as some others seeme 
to doe in their forced interpretations ; so full of obscurity, as they 
darken that which shines clear enough in the text it selfe, as might be 
showne in many instances if time would permite. 

But we will here cease, and put an end to this conference, desireing 
the Lord to guid you in his trueth, and establish you in the same, 
vnto the ende of your dayes, and that you may help to propagate the 
same, to the generations to come, till the coming of the Lord. 

Yong-Men. 

We humbly thanke you for this labour of your loue, and paines you 
haue taken for our infformation. We conffes wee shall be able hereby 
more groundedly to discerne of the differences of all those fore-recited 
wayes. And we hope the Lord will help vs to trye all things, and 
hold that which is good. 2* Thes *5* 21* And wee craue the continu- 
ance of your prayers for vs that so we may doe ; and so doe humbly 
take our leaue. 


fiovcp cocpcp item, dta itjGOv XQ f ?°v 4 V do%a stg rovg cdoovag • a\ir\v. 

Rom -16- 27- 


TEA 02. 


“ I commend unto your wisdom and discretion some small books written 
by my own hand to be improved as you shall see meet. In special I com- 
mend to you a little book with a black cover, wherein there is A W ord to 
Plymouth, A Word to Boston, and A Word to New England, with sundry 
useful verses.” 


Extract from Governor Bradford’s Will. 












i' (i u u 

UtM-' 





[VERSE S.]* 


n>o "n';x nal sains aass nisss rriiT' 

tv -: - •• v: t t ; . t • t : t : 

Psa : 46. 12. 

Spes una homine nec morte reliquit. 


Some observations of God’s merciful dealing with us in this wilder- 
ness , and his gracious protection over us these many years. Blessed 
be his name. 

Firma fides turris est fortissima. 

In this wilderness we lived have here, 

In happy peace this four and thirty year,f 
Amongst a people without God or Law, 

Or fear of aught that might keep them in awe. 

Their government, if any such there be, 

Is nothing else but a mere tyranny. 


* The following clause occurs in Governor Bradford’s last will, which was presented 
for probate 3d June, 1657, the month following his death: — 

“I commend unto your wisdom and discretion some small hooks written by my own 
hand to be improved as you shall see meet. In special I commend to you a little book 
with a black cover, wherein there is A Word to Plymouth, A Word to Boston, and 
A Word to New England, with sundry useful verses.” 

In Volume III , Mass. Hist. Soc. Coll., First Series, pp. 77-84 (issued in 1794), 
is published, what Dr. Belknap calls, “A Descriptive and Historical Account of New 
England in verse; from a MS. of William Bradford, Governor of Plymouth Colony.” 
It was a fragment. Dr. Belknap thus introduces the verses: “The following lines, hav- 
ing some relation to the soil, the productions, and the history of the country, are now 
first printed on that account, and not for any poetical beauties to be discovered in them. 
They may afford some entertainment ; and as they seem to be within the views of the 
Society, they are submitted to the public.” The original manuscript, in the fragmen- 
tary form in which it was published, was recovered among some Belknap papers which 


t This shows that Bradford is here writing in the year 1654. — Ed. 




Some customs they have, and skill pretend, 

Yet lust’s their law and will’s their utmost end, 

For the strongest the weaker still oppress, 

They may complain but seldom find redress. 

Their Lords the chiefest men seek for to please, 

By them to grab the rest with greater ease. 

Their lands, their goods, daughters, or wives, they’ll take, 
And keep and use them for their pleasures sake, 


were presented to the Society by Miss Elizabeth Belknap, in March, 1858, a notice of 
which will be found in a report to the Society on that donation, in the Proceedings for 
that month, at page 317. 

In 1838 there was published in Volume VII., Third Series of the Collections, at pages 
27, 28, the lines entitled, “Of Boston in New England,” and “A Word to New Eng- 
land”; prefixed to which the Publishing Committee, after referring to the earlier pub- 
lished verses, say : “ Of a like strain are the lines that follow, and as, from the reference 
to them in the Governor’s will, of which we subjoin an extract, they were by him com- 
mended to preservation, we rescue them from the original manuscript, where for more 
than one hundred and sixty years they have remained in obscurity.” 

In the Cabinet of the Historical Society is a small quarto volume containing an 
early transcript of these several pieces by Governor Bradford, of which mention is made 
in his will. I recite them in the order in which they appear. First is “A Word to 
New Plymouth,” which, so far as I am aware, has never been published, and is now 
printed here. Then follows “A Word to New England,” and “Of Boston in New 
England,” which are published as above named. Then comes apiece called “Epita-. 
phium Meum,” which was printed by Morton in his Memorial, at pages 2G4, 265, of 
Judge Davis’s edition; but omitting, very properly, some quotations from Scripture, in 
Hebrew, Greek, and Latin. The concluding verses are entitled “Some observations of 
God’s merciful dealing with us in this wilderness ; and his gracious protection over us 
these many years. Blessed be his name.” This is the piece printed by Dr. Belknap, in 
a fragmentaiy form, in 1794, above referred to, and to which he prefixed a title of 
his own; the first part, consisting of seventy-nine lines , being wanting. As these can now 
be supplied from this early transcript, the whole has been printed here. Some omissions 
and errors in the part before printed have been corrected by collation with the original 
manuscript, as well as with the early copy. 

Prefixed to these verses of Bradford, in the little volume referred to, is a much longer 
piece, also in verse, on the subject of the religious sects which abounded in England and 
on the Continent during the period of the Long Parliament. The first part of it is 
wanting. I am not sure that this was penned by Bradford, and it is of little historical 
importance. It is possible that the little book, which has been bound within, I should 
say, twenty-five years, may be part of a Commonplace Book, in which the verses of 
different authors were collected by its owner. At the foot of the page which concludes 
the “Epitaphium Meum,” is written in the same handwriting as that of the body of the 
book, “ Johannis Williss Hick Libour Ano Dorn 1657”; and at the end of the book is 
this: “Liber meus Ano Dorn 1657 John Willette.” The name is written, in both cases, 
in the same hand, with great clearness. The date is the year of Bradford’s death. 

As the verses here printed are not taken entirely from Bradford’s own manuscript, I 
have thought it best to modernize the spelling of the whole. — Ed. 


63 


Or else dispose of them to such they will, 

As their covetous humor will fulfill. 

And if that any do their force oppose, 

In great danger they go their lives to loose. 

Their weakest neighbours they sought to invade, 

Sans cause, and when some slaughter they have made, 
And Captives (with pillage) have torn away, 

The rest (poor wretches) do without delay, 

As now subdued, sue for peace and submit 
To such hard terms as their new Lords think fit ; 

And them with gifts and yearly tribute please, 

If they will live in any peace or ease. 

When as these things I deeply think upon, 

I may admire that we have lived so long 
Among these folks so brutish and savage, 

Without tasting of their Indian’s rage. 

It is God’s goodness and only mercy, 

That hath us kept from their fierce cruelty ; 

For else long before this we might have been 
Made as miserable as any have been seen. 

Hitherto through grace we have lost no blood, 

But rather by them often have found good ; 

Nor woman wronged in her chastity 
By any of them, through Gods great mercy. 

He that kept Abraham in that heathen land, 

And Isaac whilst in Gera he remained, 

And caused that their wives should not wronged be 
By those great Princes, in their chastity, 

He only it is that hath kept us here 

’Mongst these rude men, who Law nor God do fear ; 

And hath upon their hearts put such a dread, 

As they of us have rather stood afraid. 

When we came first we were in number small, 

Not much above a hundred in all ( Ano Dom ) 

And in a number we did here arrive, t 1620 ) 

And by God’s mercy were all brought alive. 

But when we came, here was no house, nor town, 

Nor certain place we knew where to sit down. 

Nor any friends of whom we could expect 
Us for to help or any way direct. 


64 


Some forth were sent to seek a place fitting, 

Where we might harbour and make our dwelling. 

But in a place where one cold night they lay, 

They were assaulted about break of day 
By these Indians with great clamour loud, 

Whoes arrows fell like to a dropping cloud. 

Yet none were hurt, though some had clothes shot through, 
But them repelled from this their rendevous, 

And with their muskets made them fly & run, 

So that long after none at us would come. 

But now sharp winter storms come us upon, 

So here we made our habitation ; 

And till such time as we could houses get, 

We were exposed to much cold and wet, 

With such disease as our distempers bred, 

So that within the space of three months tide 
The full half of our weak company died, 

And the condition of the rest was sad, 

But the Lord compassion on them had, 

And them again to health and strength restore, 

And cheered them, up with courage as before, 

And hath enabled them for to go on 
And with comfort the work to lead along ; 

And many of them still there be 

And some their children’s children married see.* 

Famine once we had, wanting corn and bread, 

But other things God gave us in the stead, 

As fish and ground nuts, to supply our strait, 

That we might learn on providence to wait ; 

And know by bread man lives not in his need, 

But by each word that doth from God proceed. 

But a while after plenty did come in, 

From his hand only who doth pardon sin. 

And all did flourish like the pleasant green, 

Which in the joyful spring is to be seen. 


* All the preceding lines are wanting in the original manuscript of these verses as now 
extant; having disappeared before the manuscript came into the possession of Dr. Belk- 
nap, seventy-six years ago. The early transcript to which I have before referred sup- 
plies the missing lines. — Ed. 


65 


Almost ten years we lived here alone, 

In other places there were few or none ; 

For Salem was the next of any fame, 

That began to augment New England’s name. 

But after multitudes began to flow, 

More than well knew themselves where to bestow ; 
Boston then began her roots to spread, 

And quickly soon she grew to be the head, 

Not only of the Massachusetts Bay, 

But all trade and commerce fell in her way. 

And truly ’tis admirable to know 

How greatly all things here began to grow. 

New plantations were in each place begun, 

And with inhabitants were filled soon. 

All sorts of grain which our own land doth yield, 
Was hither brought, and sown in every field: 

As wheat and rye, barley, oats, beans, and pease 
Here all thrive, and they profit from them raise ; 
All sorts of roots and herbs in gardens grow, 
Parsnips, carrots, turnips, or what you’ll sow, 
Onions, melons, cucumbers, radishes, 

Skirrets, beets, coleworts, and fair cabbages. 

Here grows fine flowers many, and ’mongst those, 
The fair white lily and th’ sweet fragrant rose. 
Many good wholesome berries here you’ll find, 

Fit for man’s use, almost of every kind, 

Pears, apples, cherries, plums, quince, and peach, 
Are now no dainties ; you may have of each. 

Nuts and grapes of several sorts here are, 

If you will take the pains them to seek for. 


Cattle of every kind do fill the land : 

Many now are kill’d, and their hides are tann’d, 

By which men are supply’d with meat and shoes, 

Or what they can, though much by wolves they lose. 
Here’s store of cows, which milk and butter yield, 
And also oxen, for to till the field ; 

Of which great profit many now do make, 

If they’ve a fit place and able pains do take. 


9 


66 


Horses likewise now here do multiply, 

They prosper well, and yet their price is high. 

Here are swine, good store, and some goats do keep, 
But now most begin to get store of sheep, 

That with their wool their bodies may be clad, 

In time of straits, when things cannot be had ; 

For merchants keep the price of cloth so high, 

As many are not able the same to buy. 

And happy would it be for the people here, 

If they could raise cloth for themselves to wear ; 
And if they do themselves hereto apply, 

They would not be so low, nor some so high. 

When as I look back, I cannot but smile, 

For to think how some did themselves beguile ; 
When cattle first went at so high a rate, 

They did not think how soon they might abate ; 

For many then began to look too high, 

Whose hopes, soon after, in the dust did lie. 

So vain is man ! if riches do abide 
A little, he’s soon lift up with pride. 

A cow then was at twenty pounds and five, 

Those who had increase could not choose but thrive 
And a cow-calf ten or twelve pounds would give, 

As soon as weaned, if that it did live. 

A lamb or kid was forty shillings price, 

Men were earnest for them lest they should rise. 
And a milch goat was at three or four pound ; 

All cattle at such prices went off round. 

In money and good cloth they would you pay, 

Or what good thing else that you would say. 

And both swine and corn was in good request ; 

To the first comers this was a harvest. 


But that which did ’bove all the rest excel, 
God, in his word, with us he here did dwell ; 

Well ordered churches in each place there were, 
And a learn’d ministry was planted here. 

All marvell’d and said, “ Lord, this work is thine, 
In the wilderness to make such lights to shine.” 


67 




And truly it was a glorious thing, 

Thus to hear men pray, and God’s praises sing, 

Where these natives were wont to cry and yell 
To Satan, who ’mongst them doth rule and dwell. 

Oh, how great comfort was it now to see 
The churches to enjoy free liberty ! 

And to have the gospel preach’d here with power, 

And such wolves repell’d as would else devour ; 

And now with plenty their poor souls were fed, 

With better food than wheat, or angels’ bread ; 

I’the green pastures they may themselves solace, 

And drink freely of the sweet springs of grace ; 

A pleasant banquet is prepar’d for these, 

Of fat things, and rich wine upon the lees ; 

“ Ho ! eat, my friends, (saith Christ) and drink freely,* 
Here’s wine and milk, and all sweet spicery ; 

The honey and its comb is here to be had, 

I myself for you have this banquet made : 

Be not dismayed, but let your heart rejoice 
In this wilderness, O let me hear your voice ; 

My friends you are ; whilst you my ways do keep, 
Your sins I’ll pardon, and your good I’ll seek.” 

And they, (poor souls,) again to Christ do say, 

“ O Lord, thou art our hope, our strength, and stay ; 
Who giv’st unto us all these thy good things ; 

Us shelter still in th’ shadow of thy wings. 

So we shall sing and laud thy name with praise, 

’Tis thine own work, to keep us in thy ways j 
Uphold us still, 0 thou which art most high, 

We then shall be kept, and thy name glorify. 

Let us enjoy thyself, with these means of grace, 

And in our hearts shine, with light of thy face. 

Take not away thy presence, nor thy word, 

But, we humbly pray, us the same afford.” 

To the north, or south, or which way you’ll wind, 
Churches now are spread, and you’ll pasture find. 


* [Solomon’s] Song 5: 1. — Bradford’s Note. 


68 


Many men of worth, for learning and great fame, 
Grave and godly, in to these parts here came : 

As Hooker, Cotton, Damford, and the rest, 
Whose names are precious and elsewhere express’d; 
And many amongst these, you might soon find, 

Who (in some things) left not their like behind. 

But some of these are dead, and others aged be, 
Lord, do thou supply, in thy great mercy. 

How these their flocks did feed, with painful care, 
Their labours, love, and fruitful works declare ; 
They did not spare their time and lives to spend, 

In the Lord’s work, unto their utmost end : 

And such as still survive do strive the more, 

To do like them that have gone before. 

Take courage then, for ye shall have reward 
That in this work are faithful to the Lord. 

Example take hereby, you that shall come, 

In after time when these their race have run. 


A prudent Magistracy here was placed, 

By which the Churches defended were and graced ; 

And this new commonwealth in order held, 

And sin, and foul iniquity, was quell’d : 

Due right, and justice, unto all was done 
(Without delay) ; men’s suits were ended soon. 

Here were men sincere, and upright in heart, 

Who from justice and right would not depart. 

Men’s causes they would scan and well debate, 

(But all bribes and corruption they did hate). 

The truth to find out they would use all means, 

And so, for that end, they would spare no pains. 

Whilst things thus did flourish and were in their prime, 
Men thought it happy and a blessed time, 

To see how sweetly all things did agree. 

Both in tli’ Church and State, there was true amity ; 
Each to other mutual help did lend, 

And to God’s honour all their ways did tend, 

In love and peace, his truth for to retain, 

And God’s service how best for to maintain. 


69 


Some of these are gone, others do grow gray, 
Which doth show us they have not long to stay. 
But God will still for his people provide 
Such as be able them to help and guide, 

If they cleave to him, and do not forsake 
His laws and truth, and their own ways do take. 
If thou hast view’d the camp of Israel, 

How God in th’ wilderness with them did dwell, 
And led them long in that dangerous place, 
Through fears and trials for so long a space ; 
And yet they never saw more of his glory, 

Than in this time where he advanced them high. 
His great and marvellous works they here saw, 
And he them taught in his most holy law. 

A small emblem hereof thou mayest see, 

How God hath dealt with these in some degree ; 
For much of himself they now here have seen, 
And marvellous to them his works have been. 


I am loath (indeed) to change my theme, 

Thus of God’s precious mercies unto them ; 

Yet I must do it, though it is most sad, 

And if it prove otherwise, I shall be glad. 
Methinks I see some great change at hand, 

That ere long will fall upon this poor land ; 

Not only because many are took away, 

Of the best rank, but virtue doth decay, 

And true godliness doth not now so shine, 

As some whiles it did, in the former time ; 

But love and fervent zeal do seem to sleep, 
Security and the world on men do creep ; 

Pride and oppression, they do grow so fast, 

As all goodness they will eat out at last. 
Whoredom, and drunkenness, with other sin, 

Will cause God’s judgments soon to break in, 
And whimsy errors have now got such head, 

And, under notion of conscience, do spread, 

So as whole places with them now are stain’d, 
Whereas goodness, sometimes before hath reign’d. 


70 


Where godliness abates, evil will succeed, 

And grow up apace like to the noisome weed ; 

And if there be not care their growth to stop, 

All godliness it soon will overtop. 

Another cause of our declining here, 

Is a mixt multitude, as doth appear. 

Many for servants hither were brought, 

Others came for gain, or worse ends they sought; 

And of these, many grow loose and profane, 

Though some are brought to know God and his name. 
But thus it is, and hath been so of old, 

As by the Scriptures we are plainly told ; 

For when as from Egypt God’s people came, 

A mixed multitude got in ’mongst them, 

Who with the rest murmur and lust did they, 

In wants, and fell at Kibroth Hataavah. 

And whereas the Lord doth sow his good seed, 

The enemy, he brings in tares and weed ; 

What need therefore there is that men should watch, 
That Satan them not at advantage catch ; 

For ill manners and example are such, 

As others do infect and corrupt much : 

Chiefly if they be unstaid and young, 

And with ill persons do converse among ; 

Yea some are so wretched and full of vice, 

As they take pleasure others to entice ; 

And though it be a thing most vile and bad, 

Yet they will do it, and thereat be glad ; 

And laugh and scoff, when any they draw in 
For to do evil, and to commit sin. 

But let these, (and all) profane scoffers, know, 

That unto God they do a reckoning owe, 

And to account (ere long) he will them bring, 

When they must answer for this, their foul sin. 

Was’t not enough ? for them evil to do, 

But they must needs cause others do so too ? 

Herein (indeed) they act the devil’s part, 

(And if they repent not,) with him they’ll smart ; 

F or God to such is a consuming fire, 

And they shall perish in his dreadful ire. 


71 


But a most desperate mischief here is grown, 

And a great shame it is it should be known : 

But why should I conceal so foul a thing, 

That quickly may our hurt and ruin bring ! 

For base covetousness hath got such sway, 

As our own safety we ourselves betray ; 

For these fierce natives, they are now so fill’d 
With guns and muskets, and in them so skill’d, 

As that they may keep the English in awe, 

And when they please, give unto them the law ; 

And of powder and shot they have such store, 

As (sometimes) they refuse for to buy more ; 

Flints, screw-plates, and moulds for all sorts of shot 
They have, and skill how to use them have got ; 

And mend and new stock their pieces they can, 

As well (in most things) as an Englishman. 

Thus like madmen we put them in a way, 

With our own weapons us to kill and slay ; 

What gain hereof to make they know so well, 

The fowl to kill, and us the feathers sell. 

For us to seek for deer it doth not boot, 

Since now (with guns) themselves at them can shoot. 
That garbage, of which we no use did make, 

They have been glad to gather up and take ; 

But now they can themselves fully supply, 

And the English of them are glad to buy. 

And yet, if that was all, it might be borne, 

Though hereby th’ English make themselves a scorn ; 
But now they know their advantage so well, 

And will not stick, (to some) the same to tell, 

That now they can when they please or will, 

The English drive away, or else them kill. 

Ho ! base wretched men, who thus for their gain 
Care not at all, if their neighbours be slain ! 

How can they think that this should do them good, 
Which thus they purchase with the price of blood ! 

I know it is laid upon the French and Dutch, 

And freely grant that they do use it much, 

And make thereof an execrable trade, 

Whereby those natives one another invade ; 


72 


By which also the Dutch and French do smart 
(Sometimes,) by teaching them this wicked art ; 

But these (both) from us more remote do lie, 

And ours from them can have no full supply. 

In these quarters, it’s English guns we see, 

For French and Dutch, more slight and weak they be ; 
And these Indians are now grown so wise, 

As, in regard of these, theirs do despise. 

Fair fowling-pieces, and muskets they have, 

(All English,) and keep them both neat and brave ; 
And to our shame, speak it we justly may, 

That we are not furnished so well as they ; 

For traders them will sell at prices high, 

When as their neighbors of them cannot buy. 

Good laws have been made this evil to restrain, 

But, by men’s close deceit they are made vain. 

The Indians are nurtured so well, 

As, by no means, you can get them to tell 
Of whom they had their guns, or such supply, 

Or, if they do, they will feign some false lie ; 

So as, if their testimony you take 
For evidence, little of it you’ll make. 

And of the English, so many are guilty, 

And deal under-hand, in such secrecy, 

As very rare it is some one to catch, 

Though you use all due means them for to watch. 
Merchants, shopkeepers, traders, and planters too, 
Sundry of each, spare not this thing to do ; 

Though many more that do the same abhor, 

Whose innocence will one day answer for, 

If (which God forbid) they should come to see, 

(By this means,) some hurt or sad tragedy. 

And these heathen, in their furious mood, 

Should cruelly shed our innocent blood. 

Lord, shew mercy, and graciously spare, 

For thy name’s sake, those that thy servants are, 

And let their lives be precious in thy sight ; * 

Divert such judgments as fall on them might; 


78 


Give them not up into these heathens’ power, 

Who like the greedy wolves * would them devour, 

* Vox fera, trux vultus, verissima mortis imago, — Ovid. 

And exercise on them their cruel rage, 

Quamque lupi, saeuse plus feritatis habent. 

With torments great and most salvage. 

Atrocitatem anlielat omnis barbarus. 

They’re not content their foes only to kill, 

Homo homini lupus. 

But, most inhumanly, torment them will. 

They’re men that are skilful for to destroy, 

And in others misery they do take joy. 

0 Lord, take pity on thy people poor, 

Let them repent, amend, and sin no more ; 

Forgive, (dear Father,) what is done and past, 

Oh save us still, and not away us cast. 

Ourselves are weak, and have no strength to stand, 

Do thou support us, (Lord,) with thine own hand ; 
When we have need, be thou our succour then, 

Let us not fall into the hands of men. 

When I think on what I have often read, 

How, when the elders and Joshua were dead ; 

Who had seen those great works, and them could tell, 
What God had done and wrought for Israel ; 

Yet they did soon forget and turn aside, 

And in his truth and ways did not abide ; 

But i’the next age they did degenerate ; 

1 wish this may not be New England’s fate. 

O you therefore that are for to succeed, 

To this fair precedent, give you good heed, 

And know (that, being warn’d,) if you do not, 

But fall away, God’s wrath ’gainst you’ll be hot : 

For if he spared not those that sinned of old, 

But into the hands of spoilers them sold, 

How can you think that you should then escape, 

That do like them, and will no warning take. 

O my dear, friends, (and children whom I love,) 

To cleave to God, let these few lines you move ; 

10 


74 


So I have clone, and now will say no more, 
But remember, God punished these sore. 

Judges * *2* 7 *11 *12*14* 15* 

Finis.* 

Melius est peccatum cavere quarn emendare. 


X 


A WORD TO NEW PLYMOUTH. 

O poor Plymouth, how dost thou moan, 
Thy children all are from thee gone, 

And left thou art in widow’s state, 

Poor, helpless, sad, and desolate. 

Some thou hast had, it is well known, 

That sought thy good before their own, 

But times are changed ; those days are gone, 
And therefore thou art left alone. 

To make others rich thyself art poor, 

They are increased out of thy store, 

But growing rich they thee forsake 
And leave thee poor and desolate.f 


; 

* Following these verses in the original manuscript is “A Collection of some Latin 
Sentences,” from various authors, — written, as is the former part, in Bradford’s exqui- 
site hand. Only two leaves of these now remain. — Ed. 

f Bradford always deprecated the removal of its citizens from the town of Plymouth, 
even for the purpose of establishing other towns within the colony. He felt that it 
tended to weaken the original place of settlement, and thereby to draw away support 
from the mother church ; without, perhaps, securing the maintenance of religious in- 
struction elsewhere. In 1644, after noticing the resolution taken by some to make a 
settlement at Nawset, afterwards called Eastham, he concludes in a similar strain to 
the above: “And thus was this poor church left, like an ancient mother, grown old, 
and forsaken of her children, (thongh not in their affections) yet in regard of their 
bodily presence and personal helpfulness. Her ancient members being most of them 
worn away by death ; and those of later time being like children translated into other 
families, and she like a widow left only to trust in God. Thus she that had made 
many rich became herself poor.” (History of Plymouth Plantation, p. 427.)— Ed. 


75 


Thy plants in England were first bred, 

And kindly there were nourished 
By faithful guides who did them feed, 

And them assist in all their need ; 

Till enemies did them envy, 

And made them and their guides to fly 
Over the seas to Belgic land, 

Where for twelve years they made their stand. 

So there they lived in love and peace, 

And greatly grew and did increase ; 

But when as those twelve years were done 
The truce expired and wars begun. 

But them a place God did provide 
In wilderness, and did them guide 
Unto the American shore, 

Where they made way for many more. 

They broke the ice themselves alone, 

And so became a stepping-stone 
For all others, who in like case 
Were glad to find a resting-place. 

From hence, as in a place secure, 

They saw what others did endure 
By cruel wars, flowing in blood, 

Whilst they in peace and safety stood. 

Fair Germany was overrun 
With wars, and almost quite undone ; 

Her lands were all besprinkled with blood 
From Rugen shore unto Rhine flood ; 

Which made the Eagle fume and fret, 

Till that bright northern star was set, 

The long ere that he could obtain 
(With much suing) a peace again. 


76 


And though Holland did greatly quake 
When Spaniard Amersford did take, 

And had not Wesel then been took, 

Thy haughty heart it would have .shook. 

And France with Spain they had such jars 
Which have produced bloody wars 
Which many years could not compose, 

But England thereby did not lose. 

Here they beheld with weeping eyes 
The civil wars which did arise, 

In their own land after long peace, 

Praying to God that they might cease. 

But like flames of fire with wind blown, 
Over the three lands it soon was flown. 
The bloody Irish caused to die 
Three hundred thousand cruelly.* 

In a few months no wolves more keen 
Than these Scythian beasts have been ; 

But now God’s hand hath them repaid, 
And all their blood upon them laid. 

And thou poor England hast thy part, 
Even wounded to the very heart, 

How many armies didst thou see 
Consuming and destroying thee. 

At Keinton how wast thou beset, 

And Brentford may not we forget, 

At Newberry the fight was sore, 

But greatest was at Marston-moor. 

But Nasby did thy glory crown, 

Thine enemies they then went down, 

“ New-model ” they could not withstand, 

It was not they, but God’s own hand ; 


* The dreadful massacre of the English in the Irish Rebellion of 1641 is here re- 
ferred to. The number of the slain as given above is considerably overestimated. — Ed. 


77 


For in short space, all was subdued, 

And former peace again renewed, 

Till some with false Scots made a jar, 

And did contrive a second war. 

The Scots to England now were led, 

Duke Hamilton, he was their head. 

But near to Preston, they were met, 

And were by Cromwell soundly beat. 

Yet once again they would make war 
But were overthrown at Dunbar. 

To Worcester they needs would post, 

But there themselves and lands they lost. 

Thus England peace again regained, 

And such great victories obtained 
As all three lands in one were knit, 

And to one rule made to submit. 

But when we thought all had been done 
A foreign war was now begun 
By those whom gratitude did bind 
To England to have been more kind. 

For when they were in low estate, 
England did them compassionate. 

When Spain was like them to devour 
Then were they helped by English power ; 

Who spared neither wealth nor blood, 

In their distress to do them good, 

But did assist them in their need, 

Till from their bondage they were freed ; 

And made the Spaniards sue for peace, 
That those sore bloody wars might cease. 
And they became rich and wealthy, 

And called the states High and Mighty. 

, v » \ 


Ml 


78 


But now they do them ill repay, 

Begin a war in treach’rous way, 

Whilst the state was in treaty held, 

Their sea forces they would have quelled ; 

So that they might, as they should please, 
Command in the English' narrow seas, 

And unto them to give the law, 

And keep their neighbors all in awe. 

But now such wars at s6a were grown, 

As seldom hath been ever known, 

The seas with ships were overspread, 

The azure waves with blood made red. 

The guns like thunder rent the skies, 

And fire, as lightning, swiftly flies ; 

The ships were torn, the masts were broke, 
And all was filled with cries and smoke. 

And some into the air were blown, 

Others into the deep sunk down, 

The Belgic Lion made to roar, 

Being pursued to their own shore. 

The fights were great, the wars were sore, 
Such as Holland ne’er had before. 

When they had tried their utmost strength, 
Were glad to seek for peace at length. 

A peace at last was obtained, 

Which caused much joy when proclaimed, 
And I believe these wars now past, 

They will not break with England in haste. 
















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